The necessity and encouragement, of utmost venturing for the churches help together with the sin, folly, and mischief of self-idolizing applyed by a representation of 1. some of the most notorious nationall sins endangering us, 2. the heavy weight of wrath manifested in our present calamities, yet withall, grounds of 3. confidence, that our church shall obtain deliverance in the issue, 4. hopes that the present Parliament shall be still imployed in the working of it : all set forth in a sermon, preached to the honorable House of Commons, on the day of the monethly solemn fast, 28. June, 1643 / by Herbert Palmer ...
ESTHER 4. VER. 13, 14. Then Mordecai commanded to answer Esther, Think not with thy self, that thou shalt escape in the Kings house, more then all the Jews.
ESTHER 4. VER. 13, 14. Then Mordecai commanded to answer Esther, Think not with thy self, that thou shalt escape in the Kings house, more then all the jews.
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BEhold, I set before you this day, a blessing and a curse, saith the holy Prophet Moses unto all the Congregation of Israel, now upon the borders of the promised Land, Deut. 11. 26. Ever since Moses knew them, they had not been in so good a temper,
BEhold, I Set before you this day, a blessing and a curse, Says the holy Prophet Moses unto all the Congregation of Israel, now upon the borders of the promised Land, Deuteronomy 11. 26. Ever since Moses knew them, they had not been in so good a temper,
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and yet he holds it no discourtesie in him, nor disparagement to them, to set home his Exhortations with these incentive quicknings, which he after pursues with a great deal of variety and emphasis, in the latter end of that Book, Chap. 27, 28, 29, 30, 31, and 32.
and yet he holds it not discourtesy in him, nor disparagement to them, to Set home his Exhortations with these incentive quickenings, which he After pursues with a great deal of variety and emphasis, in the latter end of that Book, Chap. 27, 28, 29, 30, 31, and 32.
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else the multitude of matters to be crowded together, within the allotted compasse of time for this holy Exercise, would suffer prejudice among us, by my necessary hast;
Else the multitude of matters to be crowded together, within the allotted compass of time for this holy Exercise, would suffer prejudice among us, by my necessary haste;
The first Doctrine is, [ Every one of Gods professed people owe their endeavours, with the utmost hazard of themselves, to help the Church in time of danger. ]
The First Doctrine is, [ Every one of God's professed people owe their endeavours, with the utmost hazard of themselves, to help the Church in time of danger. ]
The third, [ Those whom private, and self-respects hinder from the Churches help, can have no assurance, what ever seeming advantages they may hope upon, that they shall escape more then others. ]
The third, [ Those whom private, and self-respects hinder from the Churches help, can have no assurance, what ever seeming advantages they may hope upon, that they shall escape more then Others. ]
The fifth is, [ Though the Church be delivered another way, yet a destruction is owing to them and theirs, that have neglected their utmost endeavour for her help. ]
The fifth is, [ Though the Church be Delivered Another Way, yet a destruction is owing to them and theirs, that have neglected their utmost endeavour for her help. ]
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The sixth is, [ There is great hopes, that those who are extraordinarily raised up, to a speciall opportunity of serviceablenesse to the Church, are intended by God to procure her help,
The sixth is, [ There is great hope's, that those who Are extraordinarily raised up, to a special opportunity of serviceableness to the Church, Are intended by God to procure her help,
and all of singular use for our edification, according to the present condition of things among us; As the sequell will shew. The first Doctrin is this;
and all of singular use for our edification, according to the present condition of things among us; As the sequel will show. The First Doctrine is this;
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if upon this generall ground, it had not been a certain, and indispensable duty. It was hers, therefore all others respectively, all ours particularly.
if upon this general ground, it had not been a certain, and indispensable duty. It was hers, Therefore all Others respectively, all ours particularly.
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1. Her Person and ours: 2. Her perill: 3. Her small likelihood of prevailing: 4. And the certainty of the businesse to be done without her. 1. Her Person:
1. Her Person and ours: 2. Her peril: 3. Her small likelihood of prevailing: 4. And the certainty of the business to be done without her. 1. Her Person:
And what death more certain, or usually more reproachfull, then for breaking through the known Law of an Imperious Monarch? This she must expose her self to.
And what death more certain, or usually more reproachful, then for breaking through the known Law of an Imperious Monarch? This she must expose her self to.
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While yet this charge and threatning of her tells us, [ that it is no sinne but a duty of necessity, to prefer the regard of a peoples, of Gods peoples, safety,
While yet this charge and threatening of her tells us, [ that it is no sin but a duty of necessity, to prefer the regard of a peoples, of God's peoples, safety,
3. How unlikely was it she should prevail with one who in thirty dayes had not called for her, though his wife? and now pressing upon him against his Law? and appearing in opposition to his so doted on Darling Haman? and of a Decree, already sent forth into all his Dominions? which also by the Law of the Medes and Persians seemed unalterable,
3. How unlikely was it she should prevail with one who in thirty days had not called for her, though his wife? and now pressing upon him against his Law? and appearing in opposition to his so doted on Darling Haman? and of a decree, already sent forth into all his Dominions? which also by the Law of the Medes and Persians seemed unalterable,
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and do nothing at all to it? What greater certainty can we have, or what equall, that what we are called to Endeavour and Venture for, will prosper if we do altogether nothing? How many would then indeed resolve to do nothing,
and do nothing At all to it? What greater certainty can we have, or what equal, that what we Are called to Endeavour and Venture for, will prosper if we do altogether nothing? How many would then indeed resolve to do nothing,
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For it appears, that according to the Doctrin, [ Every one of Gods professed people, owes, &c. Let us confirm it by a few other Examples, and then by some Reasons. 1 Joh. 3, 16, We ought to lay down our lives for the Brethren.
For it appears, that according to the Doctrine, [ Every one of God's professed people, owes, etc. Let us confirm it by a few other Examples, and then by Some Reasons. 1 John 3, 16, We ought to lay down our lives for the Brothers.
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we owe it to them, we ought to venture our lives, and when the pinch comes, actually part with them. And here is an example, beyond example, in the words foregoing, of God himself;
we owe it to them, we ought to venture our lives, and when the pinch comes, actually part with them. And Here is an Exampl, beyond Exampl, in the words foregoing, of God himself;
Here is another great Example, not onely of this Duty acknowledged, but practised, and that with joy; and as a debt to Christ and his Church: A strong Reason also insinuated;
Here is Another great Exampl, not only of this Duty acknowledged, but practised, and that with joy; and as a debt to christ and his Church: A strong Reason also insinuated;
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for his brethrens sake, the children of Israel under oppression, even for the reseue of one of them tyrannically abused, Exod. 2. And so Aaron, Numb. 16. Even though his people but the day before, were in rebellion against him,
for his Brothers' sake, the children of Israel under oppression, even for the reseue of one of them tyrannically abused, Exod 2. And so Aaron, Numb. 16. Even though his people but the day before, were in rebellion against him,
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and would have thrust him out of his Office, and at the present had again renewed their mutiny against him and Moses, crying out, Ye have killed the people of the Lord, when it was Gods own immediate vengeance that struck them,
and would have thrust him out of his Office, and At the present had again renewed their mutiny against him and Moses, crying out, You have killed the people of the Lord, when it was God's own immediate vengeance that struck them,
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And David, when his people were in danger of the destroying Angel, offers himselfe to his sword, his owne life to the Pestilence, that they might be spared, 2 Sam. 24. 17. Finally even Joab, though a man of bloud,
And David, when his people were in danger of the destroying Angel, offers himself to his sword, his own life to the Pestilence, that they might be spared, 2 Sam. 24. 17. Finally even Joab, though a man of blood,
and when his turne came to die, unwilling enough, (1 Kings 2.) yet can encourage himselfe and his brother too, to venture themselves to the utmost ▪ for their people, the cities of their God, even though not certain of the successe, which he therefore wholly referres to God, Let the Lord doe that which seemes him good, 2 Sam. 10. 11, 12. And great reason for all this, whether we consider God or the Church, our selves or the enemies or friends of the Church, or By-standers.
and when his turn Come to die, unwilling enough, (1 Kings 2.) yet can encourage himself and his brother too, to venture themselves to the utmost ▪ for their people, the cities of their God, even though not certain of the success, which he Therefore wholly refers to God, Let the Lord do that which seems him good, 2 Sam. 10. 11, 12. And great reason for all this, whither we Consider God or the Church, our selves or the enemies or Friends of the Church, or Bystanders.
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What say You to this? Brethren, what think you of St. Pauls saying ▪ You are not your owne? 1 Cor. 6. 19. What have you, which is not His, by Creation, by Preservation; special Providence and gift? And may He not call for all that is His, at any time,
What say You to this? Brothers, what think you of Saint Paul's saying ▪ You Are not your own? 1 Cor. 6. 19. What have you, which is not His, by Creation, by Preservation; special Providence and gift? And may He not call for all that is His, At any time,
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and Heb. 8. 10. to deny our selves, take up our crosse daily, and follow Him, Luke 9. 23. to sell all, Mat. 13. 44, 45, 46. forsake all, hate all, Luke 14. 26. 33. or else we are told by the Truth it selfe, we are no Christians;
and Hebrew 8. 10. to deny our selves, take up our cross daily, and follow Him, Lycia 9. 23. to fell all, Mathew 13. 44, 45, 46. forsake all, hate all, Lycia 14. 26. 33. or Else we Are told by the Truth it self, we Are not Christians;
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or except out of this? Thou hast an estate; who gave it thee, but God? ( Riches and honour are of thee, &c. • Chron. 29. 12.) or rather lent it thee, made thee steward of it? He appoints thee to lay out so much for such an use, gives the Church a Letter of Atturney: Is it not thy due to yeeld it upon demand? Thou hast honour and dignity; who promoted thee? Psal. 75. 7. God is the Judge, He puts down one, and sets up another.
or except out of this? Thou hast an estate; who gave it thee, but God? (Riches and honour Are of thee, etc. • Chronicles 29. 12.) or rather lent it thee, made thee steward of it? He appoints thee to lay out so much for such an use, gives the Church a letter of attorney: Is it not thy due to yield it upon demand? Thou hast honour and dignity; who promoted thee? Psalm 75. 7. God is the Judge, He puts down one, and sets up Another.
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and able to shew themselves friendly, but God who rules all hearts? If He will thee to sleight their friendship in this or that case canst thou say, thou owest Him no such respect? Thou art a Freeman, in bondage to none;
and able to show themselves friendly, but God who rules all hearts? If He will thee to sleight their friendship in this or that case Canst thou say, thou owest Him not such respect? Thou art a Freeman, in bondage to none;
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or hast them first and last? may He not then command them all? Owest thou not all of them to Him? and so thy selfe in all respects to Him? and accordingly to His Church, at His wil? Remember this as the first main Reason, upon which all the rest depend.
or hast them First and last? may He not then command them all? Owest thou not all of them to Him? and so thy self in all respects to Him? and accordingly to His Church, At His will? remember this as the First main Reason, upon which all the rest depend.
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They are divers, but of each of them more briefly. For 2ly. God hath made the Church his receiver of all his rents, and dues, so far as her need requires.
They Are diverse, but of each of them more briefly. For 2ly. God hath made the Church his receiver of all his rends, and dues, so Far as her need requires.
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or neglected) You did it to me, You did it not to me, Mat. 25. Where note also, the very Reprobates, and now doomed to damnation, dare not deny but they owed all respect to Christ; and speak as though they would not have neglected it,
or neglected) You did it to me, You did it not to me, Mathew 25. Where note also, the very Reprobates, and now doomed to damnation, Dare not deny but they owed all respect to christ; and speak as though they would not have neglected it,
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And we mock God if we so pray, and endeavour it not, with all cheerfull readinesse, universall Fractice, and constant continuance, like the Angels in Heaven,
And we mock God if we so pray, and endeavour it not, with all cheerful readiness, universal Fractice, and constant Continuance, like the Angels in Heaven,
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They are sent forth to minister for their sakes that shall be the heirs of salvation, Heb. 1. 14. It is not too mean an office then for the greatest on earth, to endeavour the Churches helpe. For,
They Are sent forth to minister for their sakes that shall be the Heirs of salvation, Hebrew 1. 14. It is not too mean an office then for the greatest on earth, to endeavour the Churches help. For,
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and be brought to repentance, 2 Pet. 3. 9. All gifts are bestowed for the Churches sake, The manifestation of the Spirit is given to every man, to profit withall, 1 Cor. 12. 7. all for the Churches profit, and so 1 Cor. 3. 21, 22. All things are yours, whether Paul,
and be brought to Repentance, 2 Pet. 3. 9. All Gifts Are bestowed for the Churches sake, The manifestation of the Spirit is given to every man, to profit withal, 1 Cor. 12. 7. all for the Churches profit, and so 1 Cor. 3. 21, 22. All things Are yours, whither Paul,
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And the Prophet tells how that it was for Jacob his servants sake and Israel his elect, that God raised up Cyrus and gave him victories, holding his right hand, and subduing Nations before him,
And the Prophet tells how that it was for Jacob his Servants sake and Israel his elect, that God raised up Cyrus and gave him victories, holding his right hand, and subduing nations before him,
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1. 4. And elsewhere that Kings should be nursing Fathers to his Church, and Queenes nurses, and that they should carry the Churches children in their armes,
1. 4. And elsewhere that Kings should be nursing Father's to his Church, and Queens Nurse's, and that they should carry the Churches children in their arms,
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and upon their shoulders, and give them suck, do even the meanest offices of help to them, with all diligence and paines-taking and breaking their sleep (as Nurses use for their nurslings) for their good.
and upon their shoulders, and give them suck, do even the Meanest Offices of help to them, with all diligence and painstaking and breaking their sleep (as Nurse's use for their nurslings) for their good.
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And which is farre higher and a most exceedingly admirable expression, the very Authority of Christ in Heaven, (though ultimately for his own glory, the glory of God,
And which is Far higher and a most exceedingly admirable expression, the very authority of christ in Heaven, (though ultimately for his own glory, the glory of God,
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or at least sads their hearts, weakens their hands, and makes bare their sides, and contrarily, each ones vigour and valour adds strength to his companions every way.
or At least sads their hearts, weakens their hands, and makes bore their sides, and contrarily, each ones vigour and valour adds strength to his Sodales every Way.
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The Use that I shall make of this first Doctrin by it self, is onely to provoke us all, to a serious consideration, of our Church and Nations dangers, calling for our utmost help;
The Use that I shall make of this First Doctrine by it self, is only to provoke us all, to a serious consideration, of our Church and nations dangers, calling for our utmost help;
their unhappinesse affording us the first advantage of enjoying this publike happinesse of these dayes of humiliation, towards our own good as well as theirs.) Where we •we help, we must needs consider the need of help, and the means of it.
their unhappiness affording us the First advantage of enjoying this public happiness of these days of humiliation, towards our own good as well as theirs.) Where we •we help, we must needs Consider the need of help, and the means of it.
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The Churches dangers needing help, are reducible to two heads, Judgments, and Sins. Both together put us into the condition of Isreal, Nehem. 9. 37. whose sad expression is, We are in great distresse.
The Churches dangers needing help, Are reducible to two Heads, Judgments, and Sins. Both together put us into the condition of Israel, Nehemiah 9. 37. whose sad expression is, We Are in great distress.
neither shall I now say all that I intend on either Head, because the following Points require a reservation of somewhat of each kind, to re-inforce them:
neither shall I now say all that I intend on either Head, Because the following Points require a reservation of somewhat of each kind, to reinforce them:
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But yet even to make further way for them, and in the mean time for a brief discourse of the means of help, somewhat also must here be premised of the Churches dangers, both in regard of judgements, and sins.
But yet even to make further Way for them, and in the mean time for a brief discourse of the means of help, somewhat also must Here be premised of the Churches dangers, both in regard of Judgments, and Sins.
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and men of desperate fortunes, and therefore enemies to the propriety and true liberty of the Subject, without the violation of which they cannot subsist in their broken condition.
and men of desperate fortune's, and Therefore enemies to the propriety and true liberty of the Subject, without the violation of which they cannot subsist in their broken condition.
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to kill and destroy, many in the field in open war, some in cold blood, (if their boyling rage and malice can ever be said to be cold blood) and not a few, by worse then brutish usage in their Prisons;
to kill and destroy, many in the field in open war, Some in cold blood, (if their boiling rage and malice can ever be said to be cold blood) and not a few, by Worse then brutish usage in their Prisons;
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to violence, and violate mens consciences, by forcing upon them the Protestation against the Parliament. 5. These enemies being in themselves, many in number, and of great strength;
to violence, and violate men's Consciences, by forcing upon them the Protestation against the Parliament. 5. These enemies being in themselves, many in number, and of great strength;
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in divers places apparently stronger then we, in all kinde of strength, (except spirituall) and in the whole, powerfull enough to put all into exceeding hazard, by force and fraud, arms and conspiracies, (witnesse Bristoll, and the late damnable Plot against the Parliament and City) specially considering the multitude of secret enemies, seeming but Neuters, intermingled every where with us, specially in all considerable places; (the City is not, the Parliament it self hath not been free) and not a few,
in diverse places apparently Stronger then we, in all kind of strength, (except spiritual) and in the Whole, powerful enough to put all into exceeding hazard, by force and fraud, arms and conspiracies, (witness Bristol, and the late damnable Plot against the Parliament and city) specially considering the multitude of secret enemies, seeming but Neuters, intermingled every where with us, specially in all considerable places; (the city is not, the Parliament it self hath not been free) and not a few,
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and in the mean time, affording as little help, as possible they can, the rather because the worst of the Parliaments exclaimed against severity, is courtesie to the ordinary usage of their adversaries against any that have in the least opposed them.
and in the mean time, affording as little help, as possible they can, the rather Because the worst of the Parliaments exclaimed against severity, is courtesy to the ordinary usage of their Adversaries against any that have in the least opposed them.
6. Our friends impoverisht daily, without means of restauraration, disheartened by mutuall jealousies divided by differences in opinion, diminished by deaths,
6. Our Friends impoverished daily, without means of restauraration, disheartened by mutual jealousies divided by differences in opinion, diminished by death's,
7. Forrain States and Countreyes, at the best no friends, while in the mean time, Papists in severall parts, afford great assistance to our enemies, by contributions of Moneys, and Arms:
7. Foreign States and Countries, At the best no Friends, while in the mean time, Papists in several parts, afford great assistance to our enemies, by contributions of Moneys, and Arms:
We know the very not enquiring after Achan, (there having been a particular warning, that one such man would make all Israel accursed) made God charge his single fact upon all the Nation, Israel have sinned, and they have trangressed, &c. Ios 7. And accordingly he threatens not to be with the Nation any more, except they found him out, and punisht him accordingly.
We know the very not inquiring After achan, (there having been a particular warning, that one such man would make all Israel accursed) made God charge his single fact upon all the nation, Israel have sinned, and they have transgressed, etc. Ios 7. And accordingly he threatens not to be with the nation any more, except they found him out, and punished him accordingly.
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This could not indeed be in the Jewish common-wealth, because they had lawes of Gods own making, to punish all manner of transgressions, that God would have to be punisht:
This could not indeed be in the Jewish commonwealth, Because they had laws of God's own making, to Punish all manner of transgressions, that God would have to be punished:
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But since other Common-wealths have taken to themselves (I am afraid farther then God allowes) a Liberty to count themselves free from his penal laws, it is manifestly possible, that they may be wanting in necessary laws, to suppresse ungodlinesse;
But since other Commonwealths have taken to themselves (I am afraid farther then God allows) a Liberty to count themselves free from his penal laws, it is manifestly possible, that they may be wanting in necessary laws, to suppress ungodliness;
Authority, I say, sins in not making such necessary lawes, and inferiours sin in not following them with petitions and importunities for the making of them.
authority, I say, Sins in not making such necessary laws, and inferiors sin in not following them with petitions and importunities for the making of them.
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And so all are sinfull, the Nation is sinfull. 5. Much more when any sin hath any kinde of countenance, and allowance from Authority, and specially from lawes:
And so all Are sinful, the nation is sinful. 5. Much more when any since hath any kind of countenance, and allowance from authority, and specially from laws:
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but layes a cursed foundation of vilifying all Gods lawes in any thing when it appears to inferiours, that superiours (though men like themselves) dare take upon them so to crosse Gods Authority with theirs.
but lays a cursed Foundation of vilifying all God's laws in any thing when it appears to inferiors, that superiors (though men like themselves) Dare take upon them so to cross God's authority with theirs.
And now if in all these respects, our Nation is greatly guilty of transgression and sinne against our God and Heavenly King, we are beyond all peradventure a sinfull Nation, and a people laden with iniquity; and for this,
And now if in all these respects, our nation is greatly guilty of Transgression and sin against our God and Heavenly King, we Are beyond all Peradventure a sinful nation, and a people laden with iniquity; and for this,
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Even they oft times, that notoriously help to fill up the measure of a Nations wickednesse, doe yet themselves complain aloud of the universality of Doct. 1. Use. II. Consider what help may, should be afforded the Church.
Even they oft times, that notoriously help to fill up the measure of a nations wickedness, do yet themselves complain aloud of the universality of Doct. 1. Use. II Consider what help may, should be afforded the Church.
Let me then take them, and all others, at their own words in this, and judge them out of their own mouths (God will be sure to doe so one day,) that they have acknowledged our Land and Church to be not only a greatly endangered, but a deeply guilty people;
Let me then take them, and all Others, At their own words in this, and judge them out of their own mouths (God will be sure to do so one day,) that they have acknowledged our Land and Church to be not only a greatly endangered, but a deeply guilty people;
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Counsels, purses, persons, whatsoever is ours, or can be justly procured by us, is owing, (as the doctrine hath shewed us) because it may be helpfull, and may be needed one time or other, for the Churches help.
Counsels, purses, Persons, whatsoever is ours, or can be justly procured by us, is owing, (as the Doctrine hath showed us) Because it may be helpful, and may be needed one time or other, for the Churches help.
Humiliation is a lying low, and being abased at Gods feet for mercy, making first, a hearty confession and acknowledgement to God of 4. things. 1. Of naturall extreame sinfulnesse and corruption,
Humiliation is a lying low, and being abased At God's feet for mercy, making First, a hearty Confessi and acknowledgement to God of 4. things. 1. Of natural extreme sinfulness and corruption,
2. Of extremity of punishment thereby deserved. 3. Of impossibility of escaping such punishment without Gods favour. 4. Of impossibility of obtaining Gods favour, without repentance and faith in Christ our surety. 2. From all this making also an entire submission and yeelding to any temporall correction, which God layes or continues, without murmuring,
2. Of extremity of punishment thereby deserved. 3. Of impossibility of escaping such punishment without God's favour. 4. Of impossibility of obtaining God's favour, without Repentance and faith in christ our surety. 2. From all this making also an entire submission and yielding to any temporal correction, which God lays or continues, without murmuring,
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and particularly in his Judgements mixed with mercies, according to his Word, and all his soveraigne dignities and titles of Creatour, Preserver, Ruler,
and particularly in his Judgments mixed with Mercies, according to his Word, and all his sovereign dignities and titles of Creator, Preserver, Ruler,
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and all his glorious attributes of Just, Holy, Wise, Gracious, Powerfull, True, So2 is it also frequently both in generall and in the particular parts of it, made and appointed a necessary meanes of helping a Nation;
and all his glorious attributes of Just, Holy, Wise, Gracious, Powerful, True, So2 is it also frequently both in general and in the particular parts of it, made and appointed a necessary means of helping a nation;
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Then will I remember, &c. And all this the rather, because3 such a Humiliation is both most necessary and most effectuall, to make us endeavour what ever else is conducible toward the Churches help,
Then will I Remember, etc. And all this the rather, because3 such a Humiliation is both most necessary and most effectual, to make us endeavour what ever Else is conducible towards the Churches help,
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this we finde commanded, (by way of condition to a promise) Lev. 26. 49. and every where practised in solemn Humiliations, referring to a Nations good,
this we find commanded, (by Way of condition to a promise) Lev. 26. 49. and every where practised in solemn Humiliations, referring to a nations good,
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Divine wisdome commands humiliation for (and reformation of, if yet to be done) as endangering evils: Therefore holy Hezekiah, who trusted in the Lord with all his heart,
Divine Wisdom commands humiliation for (and Reformation of, if yet to be done) as endangering evils: Therefore holy Hezekiah, who trusted in the Lord with all his heart,
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And holy David, though perhaps he had not power enough, to punish the treacherous murthers of the great Generall Joab, yet cannot die in peace, till he hath left a charge upon his son Solomon, to pay that debt for him, 1 Kings 2. which therefore he carefully fulfilled without delay.
And holy David, though perhaps he had not power enough, to Punish the treacherous murders of the great General Joab, yet cannot die in peace, till he hath left a charge upon his son Solomon, to pay that debt for him, 1 Kings 2. which Therefore he carefully fulfilled without Delay.
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as we are too apt, we either approve of the evill of them, (which else we could not but in our consciences condemn) even because it was their practise to do thus,
as we Are too apt, we either approve of the evil of them, (which Else we could not but in our Consciences condemn) even Because it was their practice to do thus,
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and oft repeated, and renewed humiliation, even for our forefathers sins, as well as those of the present Doct. 1. Application. Vse 1. Consider how to help the Church.
and oft repeated, and renewed humiliation, even for our Forefathers Sins, as well as those of the present Doct. 1. Application. Use 1. Consider how to help the Church.
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if a through Humiliation, shame, sorrow, and fear, keep us not. And after we have reformed most compleatly, still some taints remain in our own hearts, ( and much more many times, in others tainted by us ) which need this mortification. Pharaohs often revolts, and even Israels too, all Moses time, are sad confirmations of this.
if a through Humiliation, shame, sorrow, and Fear, keep us not. And After we have reformed most completely, still Some taints remain in our own hearts, (and much more many times, in Others tainted by us) which need this mortification. Pharaohs often revolts, and even Israel's too, all Moses time, Are sad confirmations of this.
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and is infallibly needfull, St. Peter supposes, even ungodly men may thereby be constrained to glorifie God, 1 Pet. 2. and prophane Paganish husbands converted,
and is infallibly needful, Saint Peter supposes, even ungodly men may thereby be constrained to Glorify God, 1 Pet. 2. and profane Paganish Husbands converted,
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even without the Word, by the conversation of the wives, 1 Pet. 3. 1, 2. It shews ungodly men, that godlinesse is a possible thing to be practised as well as worded.
even without the Word, by the Conversation of the wives, 1 Pet. 3. 1, 2. It shows ungodly men, that godliness is a possible thing to be practised as well as worded.
and beyond controversie needfull. 1. Against judgment, as appears by the promise of pardoning that is, sparing for the present, Jerem. 5. 1. If but a man were found, that did execute judgment, and seek the truth.
and beyond controversy needful. 1. Against judgement, as appears by the promise of pardoning that is, sparing for the present, Jeremiah 5. 1. If but a man were found, that did execute judgement, and seek the truth.
And by the assigning this the cause of Gods indignation powred out upon them, Ezek. 22. 30, 31. because God sought for a man that should stand in the gap,
And by the assigning this the cause of God's Indignation poured out upon them, Ezekiel 22. 30, 31. Because God sought for a man that should stand in the gap,
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] It had like to have done so here with Esther; it did so at the first bout, till Mordecai's divine arguments, of faith, and despair, dreadfull frights,
] It had like to have done so Here with Esther; it did so At the First bout, till Mordecai's divine Arguments, of faith, and despair, dreadful frights,
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But it was absolutely necessary for a Disciple of Christ, not to deny his Master any where, much more, not to forswear him, with cursing and banning, that he knew no such man,
But it was absolutely necessary for a Disciple of christ, not to deny his Master any where, much more, not to forswear him, with cursing and banning, that he knew no such man,
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This also was the very thing that delayed the building of the temple so long, till God by punishments and severe chidings, forced them out of it, Hag. 1. compared with Ezra 4. Indeed at the first, the adversaries, under colour of the Kings Commission, made them to cease by force and power;
This also was the very thing that delayed the building of the temple so long, till God by punishments and severe chidings, forced them out of it, Hag. 1. compared with Ezra 4. Indeed At the First, the Adversaries, under colour of the Kings Commission, made them to cease by force and power;
For the truth was, neither the adversaries complaint to the King was against the Temples building, but against the Cities, and accordingly his Decree mentions not the Temple, but the City. They (the enemies) spited the Temple chiefly,
For the truth was, neither the Adversaries complaint to the King was against the Temples building, but against the Cities, and accordingly his decree mentions not the Temple, but the city. They (the enemies) spited the Temple chiefly,
therefore they abuse the King with the noise of danger of rebellion, &c. so surreptitiously get a Command from him, which they abuse, to make the Temple-work to cease.
Therefore they abuse the King with the noise of danger of rebellion, etc. so surreptitiously get a Command from him, which they abuse, to make the Temple work to cease.
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Thus far Ezr. 4. Now Haggai tels us, that after this, the Jews being able better to brook the want of the temple, then of houses for themselves to dwell in, do for all the Decree, try their adversaries courtesies,
Thus Far Ezra 4. Now Chaggai tells us, that After this, the jews being able better to brook the want of the temple, then of houses for themselves to dwell in, do for all the decree, try their Adversaries courtesies,
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and fall to building of houses for themselves, which was indeed properly to build the City, (which the other was not) and then finding their enemies take no alarme at that, they proceed to make them gorgeous and gay, fall to sieling them, while they let Gods house lie waste,
and fallen to building of houses for themselves, which was indeed properly to built the city, (which the other was not) and then finding their enemies take no alarm At that, they proceed to make them gorgeous and gay, fallen to sieling them, while they let God's house lie waste,
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This is the great cause of the perillous times foretold, 2 Tim. 3. 1. Men shall be lovers of their own selves, even professed Christians would be so, more notoriously then formerly.
This is the great cause of the perilous times foretold, 2 Tim. 3. 1. Men shall be lovers of their own selves, even professed Christians would be so, more notoriously then formerly.
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Yet before that, St. Paul sadly complains of the generality of Christians, (even Teachers) All Doct. 2. seek their own, not the things of Jesus Christ, Philip. 2. 21. This wholly possesses the most (sc.
Yet before that, Saint Paul sadly complains of the generality of Christians, (even Teachers) All Doct. 2. seek their own, not the things of jesus christ, Philip. 2. 21. This wholly Possesses the most (sc.
Hence all Christs Disciples forsake him and flie, when he was apprehended, Matt. 26. 56. and all Pauls friends, every one of them forsook him at his first answer,
Hence all Christ Disciples forsake him and fly, when he was apprehended, Matt. 26. 56. and all Paul's Friends, every one of them forsook him At his First answer,
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provoke the enemies rage more, in hot blood, and their malice in cold blood, and their fear too, which makes them endeavour their destruction above other mens.
provoke the enemies rage more, in hight blood, and their malice in cold blood, and their Fear too, which makes them endeavour their destruction above other men's.
4. Sometimes meer lazinesse and sensuality, renders men cowards at well as fear, and keeps them from publike services of any kinde, that must cost them any pains and sweat,
4. Sometime mere laziness and sensuality, renders men cowards At well as Fear, and keeps them from public services of any kind, that must cost them any pains and sweat,
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and interrupt them in their ease and pleasures, which they love more then they do God, (and therefore much more then they do the Church) even those, they have a form of godlinesse,
and interrupt them in their ease and pleasures, which they love more then they do God, (and Therefore much more then they do the Church) even those, they have a from of godliness,
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but they deny the power of it, as the Apostle speaks also in the forementioned, 2 Tim. 3. 5. The power of godlinesse would carry them on to all Endeavours for God, and his Church;
but they deny the power of it, as the Apostle speaks also in the forementioned, 2 Tim. 3. 5. The power of godliness would carry them on to all Endeavours for God, and his Church;
But the form, will no further then may stand with their pleasures, and that is very-very-little in any time, specially in the times of the Churches dangers.
But the from, will no further then may stand with their pleasures, and that is very-very-little in any time, specially in the times of the Churches dangers.
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It is charged upon States-men too, in their Profession to have this Art. Undoubtedly, the spirit of this, is mightily in the world, where opportunity is to advance it;
It is charged upon Statesmen too, in their Profession to have this Art. Undoubtedly, the Spirit of this, is mightily in the world, where opportunity is to advance it;
So was it probably with the Elders of Succoth, and Peniel, each of them thought himself as good a man as Gideon, and therefore would not afford him and his weary men, the least relief in their victorious Progresse.
So was it probably with the Elders of Succoth, and Peniel, each of them Thought himself as good a man as gideon, and Therefore would not afford him and his weary men, the least relief in their victorious Progress.
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Certainly, this made the Ephraimites quarrell with Jephtha, even after they had neglected to help him, Judg. 8. 2. And this made Israel so ready to revolt again from David, upon Sheba's traitero•s blowing the Trumpet, 2. Sam. 20. because they thought the men of Judah would have the greatest thanks for bringing the King baske, cap. 19. Onely once to shew that no payson is so venemous,
Certainly, this made the Ephraimites quarrel with Jephtha, even After they had neglected to help him, Judges 8. 2. And this made Israel so ready to revolt again from David, upon Sheba's traitero•s blowing the Trumpet, 2. Sam. 20. Because they Thought the men of Judah would have the greatest thanks for bringing the King bask, cap. 19. Only once to show that no payson is so venomous,
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for which in despite of its devillish intention, he rejoyces aloud. But ordinarily, No dosposition is so barren of all good, or fruitfull of all evill,
for which in despite of its devilish intention, he rejoices aloud. But ordinarily, No dosposition is so barren of all good, or fruitful of all evil,
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lest she growing strong, should too much curb their wilde fancies, and unbridled lusts, Like unruly children, that desire not to see their Mother recover any weaknesse, that they may the more freely run up and down without controll.
lest she growing strong, should too much curb their wild fancies, and unbridled Lustiest, Like unruly children, that desire not to see their Mother recover any weakness, that they may the more freely run up and down without control.
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9. Finally, All this flowes from that earthly-mindednesse that is in all men naturally, (and too much of it in all still upon earth) that they onely, or chiefly, regard things present and sensible,
9. Finally, All this flows from that Earthly-mindedness that is in all men naturally, (and too much of it in all still upon earth) that they only, or chiefly, regard things present and sensible,
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Faith is not ever active, and when it is not (or where it is not at all) many wordly considerations, as present and sensible, must now over-rule to hinder spirituall activity,
Faith is not ever active, and when it is not (or where it is not At all) many wordly considerations, as present and sensible, must now overrule to hinder spiritual activity,
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but that the King, not intending to include her, would for his Honour and Loves sake exempt her, what ever became of all the rest? But for all that, Mordecai warns her not to presume upon that,
but that the King, not intending to include her, would for his Honour and Loves sake exempt her, what ever became of all the rest? But for all that, Mordecai warns her not to presume upon that,
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Which must needs suppose this generall truth, and binde it upon all who break loose from the duty to which they were bound, Few or none can plead such probability of escaping as she;
Which must needs suppose this general truth, and bind it upon all who break lose from the duty to which they were bound, Few or none can plead such probability of escaping as she;
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Saul spared Agag, and Agag concluded that surely the bitternesse of death was past; but God had said no such thing, & Samuel taught him another lesson.
Saul spared Agag, and Agag concluded that surely the bitterness of death was passed; but God had said no such thing, & Samuel taught him Another Lesson.
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or sea, there is no escaping from Gods revenging hand, Amos 9. 1, 2, 3, 4. Though men say with those scornfull men that ruled in Jerusalem, Esay 28. 14, 15. We have made a Covenant with Death,
or sea, there is no escaping from God's revenging hand, Amos 9. 1, 2, 3, 4. Though men say with those scornful men that ruled in Jerusalem, Isaiah 28. 14, 15. We have made a Covenant with Death,
when the overflowing scourge shall passe through, then ye shal be trodden down by it, &c. to v. 23. All their hopes shall be disappointed, their supposed friends provelyers and enemies,
when the overflowing scourge shall pass through, then you shall be trodden down by it, etc. to v. 23. All their hope's shall be disappointed, their supposed Friends provelyers and enemies,
and the evills they promised themselves should not touch them, shall utterly overthrow them. He denies God to be Almighty, that confesses him not able to effect this. Few deny it in words;
and the evils they promised themselves should not touch them, shall utterly overthrow them. He Denies God to be Almighty, that Confesses him not able to Effect this. Few deny it in words;
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That their neglects of duty for the Churches help in time of danger make them more lyable to Gods displeasure then ordinary men, ordinary sinners, Amos 6. 1, 2, 6, 7. A woe is to those that were at ease,
That their neglects of duty for the Churches help in time of danger make them more liable to God's displeasure then ordinary men, ordinary Sinners, Amos 6. 1, 2, 6, 7. A woe is to those that were At ease,
and put the evill day farre from them, and drinke wine in bowles, and were not grieved for the affliction of Joseph; (so farre from helping them that they were not troubled at their miseries) Therefore shall they go Captive with the first that go Captive, &c. So Prov. 24. 13, 14. If thou forbear to deliver those that are drawn to death,
and put the evil day Far from them, and drink wine in bowls, and were not grieved for the affliction of Joseph; (so Far from helping them that they were not troubled At their misery's) Therefore shall they go Captive with the First that go Captive, etc. So Curae 24. 13, 14. If thou forbear to deliver those that Are drawn to death,
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if they had been willing to have informed themselves) Doth not he that ponders the heart, consider it? and he that keeps thy soul, doth not he know it? and shall not he render to every man according to his works? Every one hath sins enough at all times, to enwrap them in common calamities.
if they had been willing to have informed themselves) Does not he that ponders the heart, Consider it? and he that keeps thy soul, does not he know it? and shall not he render to every man according to his works? Every one hath Sins enough At all times, to enwrap them in Common calamities.
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Therefore Moses upon this supposition, first chides, and then earnestly threatens the Reubenites, Gadites, and Manassites on the other side Jordan, if they did not help their brethren in their wars against the Canaanites, you have (then saith he) sinned against the Lord; and be sure your sinne will finde you out, Numb.
Therefore Moses upon this supposition, First chides, and then earnestly threatens the Reubenites, Gadites, and Manassites on the other side Jordan, if they did not help their brothers in their wars against the Canaanites, you have (then Says he) sinned against the Lord; and be sure your sin will find you out, Numb.
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For then Gods vengeance hunts, and pursues such men, to their inevitable destruction. For — 3. The causes of their neglects are all base lusts, such as at any time,
For then God's vengeance hunt's, and pursues such men, to their inevitable destruction. For — 3. The Causes of their neglects Are all base Lustiest, such as At any time,
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The refusall to have Christ to reign over them (which is in the advancement of his Church) himself calls enmity, and dooms to damnation, Luk. 19. 27. And plainly, The Nation and Kingdom, that will not serve the Church (in prosperity) shall perish; Yea, that Nation shall be utterly wasted, Isa. 60. 12. How much more then any particular person? and specially, that will not venture themselves for her help in danger? For also —
The refusal to have christ to Reign over them (which is in the advancement of his Church) himself calls enmity, and dooms to damnation, Luk. 19. 27. And plainly, The nation and Kingdom, that will not serve the Church (in Prosperity) shall perish; Yea, that nation shall be utterly wasted, Isaiah 60. 12. How much more then any particular person? and specially, that will not venture themselves for her help in danger? For also —
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They are then questionlesse in their way; and He shall give his Angels charge over thee, to keep thee in all thy wayes, & in their hands they shall bear thee up,
They Are then questionless in their Way; and He shall give his Angels charge over thee, to keep thee in all thy ways, & in their hands they shall bear thee up,
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lest at any time thou dash thy foot against a stone, Ps. 91. 11, 12. And Ps. 34. 7. The Angel of the Lord encamps round about those that fear the Lord, and delivers them.
lest At any time thou dash thy foot against a stone, Ps. 91. 11, 12. And Ps. 34. 7. The Angel of the Lord encamps round about those that Fear the Lord, and delivers them.
But when he had done the people of Israel speciall service, & thereby had provoked the King of Syria, namely by warning of his secret plots & ambushes against Gods people, for which he sent an Army to apprehend him.
But when he had done the people of Israel special service, & thereby had provoked the King of Syria, namely by warning of his secret plots & Ambushes against God's people, for which he sent an Army to apprehend him.
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Before we heard, That if the Church, or any of her members fall, such are in danger (more then others, rather then lesse) to perish too. But this is worse.
Before we herd, That if the Church, or any of her members fallen, such Are in danger (more then Others, rather then less) to perish too. But this is Worse.
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The Church may escape, and shall infallibly, to the utmost extent of Gods promises; but however they and theirs shall perish, that have been wanting to her.
The Church may escape, and shall infallibly, to the utmost extent of God's promises; but however they and theirs shall perish, that have been wanting to her.
And once more upon the Inhabitants of Jabesh Gilead, for not helping in the execution of justice against the wicked delinquents of Gibeah, and their abettors of Benjamin, Judg. 21. and this also after the work done.
And once more upon the Inhabitants of Jabesh Gilead, for not helping in the execution of Justice against the wicked delinquents of Gibeah, and their abettors of Benjamin, Judges 21. and this also After the work done.
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Or he may stay till their death, and reckon with them once for ever, (which is worst of all for them) according to 2 Pet. 3. 9. The Lord knows how to reserve the unjust to the day of judgment, to be punished.
Or he may stay till their death, and reckon with them once for ever, (which is worst of all for them) according to 2 Pet. 3. 9. The Lord knows how to reserve the unjust to the day of judgement, to be punished.
and so the destruction may be altogether avoyded. 3. But if God do afford pardon, he usually makes such, who have been in any punishable degree guilty, feel some smart of their untowardnesse, whereby also he makes way for their repentance, and warns others;
and so the destruction may be altogether avoided. 3. But if God do afford pardon, he usually makes such, who have been in any punishable degree guilty, feel Some smart of their untowardness, whereby also he makes Way for their Repentance, and warns Others;
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Indeed upon repentance, either and both are matters of comfort, (as Ioseph speaks of Gods over-ruling his brethrens wicked malice against him, which was worse then neglect can be, Gen. 45. 50.) but both set out the more the shame of such neglect in it self,
Indeed upon Repentance, either and both Are matters of Comfort, (as Ioseph speaks of God's overruling his Brothers' wicked malice against him, which was Worse then neglect can be, Gen. 45. 50.) but both Set out the more the shame of such neglect in it self,
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2. The Parable of the Vnprofitable servant, dooms such most dreadfully, Matth. 25. The Master lost nothing, and the fellow-servants were diligent, and gained with their talents;
2. The Parable of the Unprofitable servant, dooms such most dreadfully, Matthew 25. The Master lost nothing, and the Fellow servants were diligent, and gained with their Talents;
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Let them remember the direfull vengeance on Ananias and Sapphira his wife, for such hypocrisy, Acts 5. 3. Destruction is owing to those that help not the Church in danger;
Let them Remember the direful vengeance on Ananias and Sapphira his wife, for such hypocrisy, Acts 5. 3. Destruction is owing to those that help not the Church in danger;
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He shall have judgement without mercy, that hath shewed no mercy, Jam. 2. 13. Spoken of not relieving the necessity of particular Christians in poverty and want,
He shall have judgement without mercy, that hath showed no mercy, Jam. 2. 13. Spoken of not relieving the necessity of particular Christians in poverty and want,
Ezr. 4. For that their fashion was to claim kindred of them, when they saw the Jewes in favour and prosperous, and contrarily to renounce them when they saw them in a low condition. Such Hypocrisy God abhorres,
Ezra 4. For that their fashion was to claim kindred of them, when they saw the Jews in favour and prosperous, and contrarily to renounce them when they saw them in a low condition. Such Hypocrisy God abhors,
This God discovers from the first, (men sometimes see it a while after:) And therefore sometimes in graciousnesse to his people whom he hath delivered,
This God discovers from the First, (men sometime see it a while After:) And Therefore sometime in graciousness to his people whom he hath Delivered,
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and is about to reform further, he takes away such drosse, and purges away such tinne, (such reprobate silver) as they are cald, Jer. 6. last) which may well be understood of persons as well as things,
and is about to reform further, he Takes away such dross, and purges away such tin, (such Reprobate silver) as they Are called, Jer. 6. last) which may well be understood of Persons as well as things,
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as the next words also help to confirme, Esa. 1. ver. 25, 26. 6. Gods jealousie for his Church, both in reference to the evills that they have been accessary to, in not helping her;
as the next words also help to confirm, Isaiah 1. ver. 25, 26. 6. God's jealousy for his Church, both in Referente to the evils that they have been accessary to, in not helping her;
Yet even the omission of duty is directly threatned with damnation, Mat. 25. And if some did not smart sometimes even for omissions in this world, the Church would have a great many fewer helpers then now she hath.
Yet even the omission of duty is directly threatened with damnation, Mathew 25. And if Some did not smart sometime even for omissions in this world, the Church would have a great many fewer helpers then now she hath.
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7. Finally, the extending of this destruction (by God) to the families and friends of such as help not his Church, is most just, whensoever he pleases so to deale; (and that according to the proportion of humane justice in many cases) 1. Because Men oft forbear their duties for their children and posterities sake,
7. Finally, the extending of this destruction (by God) to the families and Friends of such as help not his Church, is most just, whensoever he Pleases so to deal; (and that according to the proportion of humane Justice in many cases) 1. Because Men oft forbear their duties for their children and Posterities sake,
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therefore God cuts off sometimes the children too, as a corrupted generation. 3. At least because men take themselves to be punished in their families and friends ruine:
Therefore God cuts off sometime the children too, as a corrupted generation. 3. At least Because men take themselves to be punished in their families and Friends ruin:
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I come now to a joynt Application of all the three points together, which will afford a threefold Use. 1. Of Examination. 2. Of speciall and re-inforced Humiliation. 3. Of Exhortation.
I come now to a joint Application of all the three points together, which will afford a threefold Use. 1. Of Examination. 2. Of special and reinforced Humiliation. 3. Of Exhortation.
And this will dispose us to Humiliation, and afterwards to Reformation and amendment, specially the more faults and the more aggravations we finde in our selves.
And this will dispose us to Humiliation, and afterwards to Reformation and amendment, specially the more Faults and the more aggravations we find in our selves.
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Herein according to the help we might and should have afforded, shewed in the former use, let us examine, 1. What outward help we have neglected, particularly since the late greatest dangers of our Church and Nation,
Herein according to the help we might and should have afforded, showed in the former use, let us examine, 1. What outward help we have neglected, particularly since the late greatest dangers of our Church and nation,
If any thinks what he hath done or ventured for the Church, a great deale; so as he grudges and shrinkes at any more offered to be cald for, what need soever there may be:
If any thinks what he hath done or ventured for the Church, a great deal; so as he grudges and shrinks At any more offered to be called for, what need soever there may be:
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Whether it be fear, or covetousnesse, or sensuality, or any other lust that causes him so to stick, of which the Doctrines and Reasons forementioned may convince him,
Whither it be Fear, or covetousness, or sensuality, or any other lust that Causes him so to stick, of which the Doctrines and Reasons forementioned may convince him,
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as the professed enemies are from helping her against their own companions. There are men who in stead of professing godlinesse, (which yet in spight of their hearts, their very baptisme and name of Christians,
as the professed enemies Are from helping her against their own Sodales. There Are men who in stead of professing godliness, (which yet in spite of their hearts, their very Baptism and name of Christians,
and comming to Church cannot but continually professe) do little lesse then openly professe Libertinisme, & who make it their boast, that they are not of the preciser-sort, as they scornfully term them.
and coming to Church cannot but continually profess) do little less then openly profess Libertinism, & who make it their boast, that they Are not of the preciser-sort, as they scornfully term them.
2. A second sort no lesse guilty, if not rather more (and indeed more in some respects) are those, who though they desire to make a speciall shew even of Piety and conscience,
2. A second sort no less guilty, if not rather more (and indeed more in Some respects) Are those, who though they desire to make a special show even of Piety and conscience,
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and goe under the name of Professours, (as the phrase hath been much, and is yet still partly among us) doe yet notoriously and scandalously live in one ill course or other;
and go under the name of Professors, (as the phrase hath been much, and is yet still partly among us) do yet notoriously and scandalously live in one ill course or other;
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being known by such as live neer them, and branded, ascovetous, false in their dealings, filthy, riotous in some companies, devilish in their families, and the like;
being known by such as live near them, and branded, ascovetous, false in their dealings, filthy, riotous in Some companies, devilish in their families, and the like;
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These also need not so much examine themselves about their practises, which they cannot be Ignorant or almost forgetfull of, as about the wickednesse of them, even in reference to the Churches prejudice,
These also need not so much examine themselves about their practises, which they cannot be Ignorant or almost forgetful of, as about the wickedness of them, even in Referente to the Churches prejudice,
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and therefore lyable to the most exemplary severity of God in his judgements, presently or at what other time he shall please to reckon with them for it.
and Therefore liable to the most exemplary severity of God in his Judgments, presently or At what other time he shall please to reckon with them for it.
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even those that have the greatest reputation of Honest, Conscionable, and godly, but one or two questions. 1. You are (and that deservedly) well esteemed of in the generall,
even those that have the greatest reputation of Honest, Conscionable, and godly, but one or two questions. 1. You Are (and that deservedly) well esteemed of in the general,
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Are not the best, at least sometimes, guilty to themselves, of such outward miscaraige, as were it not for the Doctrine of the Saints infirmities, it would shame and dishearten them utterly? But though by that doctrine and the grace of Christ, they may indeed wel think themselves discharged of those miseariages in regard of guilt, redounding to damnation;
are not the best, At least sometime, guilty to themselves, of such outward miscaraige, as were it not for the Doctrine of the Saints infirmities, it would shame and dishearten them utterly? But though by that Doctrine and the grace of christ, they may indeed well think themselves discharged of those miseariages in regard of guilt, redounding to damnation;
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yet let me charge them back upon them thus farre, as to call them to examine the offence of such infirmities this day, as things that besides the personall evill of them, have done mischief in the example,
yet let me charge them back upon them thus Far, as to call them to examine the offence of such infirmities this day, as things that beside the personal evil of them, have done mischief in the Exampl,
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and bardned some sinners, and multiplied many sinnes; while Some thereby take liberty to themselves, to practise the same evils often, which they saw in them but once,
and bardned Some Sinners, and multiplied many Sins; while some thereby take liberty to themselves, to practise the same evils often, which they saw in them but once,
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Others to reproach all religion as hypocrisie, even for such a single infirmity. And others again, call their enormous customary sins, infirmities, and will count themselves children of God for all that,
Others to reproach all Religion as hypocrisy, even for such a single infirmity. And Others again, call their enormous customary Sins, infirmities, and will count themselves children of God for all that,
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And so by one root of bitternesse springing up (as it is Heb. 12. 15.) many are defiled, and many more may be. And all is mischievous to the Church, in stead of helping it in its time of need.
And so by one root of bitterness springing up (as it is Hebrew 12. 15.) many Are defiled, and many more may be. And all is mischievous to the Church, in stead of helping it in its time of need.
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which is, what help we have afforded the Church, groaning under the burden of sin, by endeavouring an effectuall reformation, according to our utmost strength and authority, whether Domesticall, or Friendly, Ministeriall, or Magisteriall.
which is, what help we have afforded the Church, groaning under the burden of since, by endeavouring an effectual Reformation, according to our utmost strength and Authority, whither Domestical, or Friendly, Ministerial, or Magisterial.
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But will our consciences now say, We have done so? How many are there, whose servants are ignorant, while themselves abound in knowledge, and even while they keep Ministers in their houses too? How many who while they go to Church, their servants either stay at home, or go to the Tavern, or perhaps worse places? Their Cooks specially seem priviledged to keep no sabbath, take no other care of their own souls, then by providing meat for their Masters,
But will our Consciences now say, We have done so? How many Are there, whose Servants Are ignorant, while themselves abound in knowledge, and even while they keep Ministers in their houses too? How many who while they go to Church, their Servants either stay At home, or go to the Tavern, or perhaps Worse places? Their Cooks specially seem privileged to keep no Sabbath, take no other care of their own Souls, then by providing meat for their Masters,
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and the Families bellies: And their Coach-men, and Footmen, serve God sufficiently, if they looke to their horses at the Church door? How many are there, whose servants notoriously scorn that holinesse their Governours seem to professe; or at least make not so much as a shew of regarding it? Who have some Family-duties, when they are at leisure, and half their family absent, and at such unseasonable times at night, as more then half that half, are asleep most of the time? How many, that never think of being so much angry that their servants offend God in any thing,
and the Families bellies: And their Coachmen, and Footmen, serve God sufficiently, if they look to their Horses At the Church door? How many Are there, whose Servants notoriously scorn that holiness their Governors seem to profess; or At least make not so much as a show of regarding it? Who have Some Family duties, when they Are At leisure, and half their family absent, and At such unseasonable times At night, as more then half that half, Are asleep most of the time? How many, that never think of being so much angry that their Servants offend God in any thing,
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as they do upon their own? How many, whose children are very, very little different in outward behaviour, from those, whose parents make no such shew of piety as they do in any sort? The Daughters, in idlenesse, boldnesse, pride, and pomp.
as they do upon their own? How many, whose children Are very, very little different in outward behaviour, from those, whose Parents make no such show of piety as they do in any sort? The Daughters, in idleness, boldness, pride, and pomp.
and dare not (because of the time) enlarge my self to expresse, what wofull deformities there are in Christians families, and therefore how little help such afford the Church,
and Dare not (Because of the time) enlarge my self to express, what woeful deformities there Are in Christians families, and Therefore how little help such afford the Church,
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But May we hope the like of any endeavours towards friends? We should have shewed the truest friendship to the soul, Application. Vse 1. Examination What help to the Church, by endeavouring to reform Levit. 19. 17. not to suffer sin upon them;
But May we hope the like of any endeavours towards Friends? We should have showed the Truest friendship to the soul, Application. Use 1. Examination What help to the Church, by endeavouring to reform Levit. 19. 17. not to suffer since upon them;
But will our consciences say, we have done this? Can we name those, that have in this kinde been the better for us? Or if some are, had we power with no more? Have we so much as tried in any whether they would endure a reproof? Have we ever ventured to lose them, rather then they should lose Gods favour, or their souls,
But will our Consciences say, we have done this? Can we name those, that have in this kind been the better for us? Or if Some Are, had we power with no more? Have we so much as tried in any whither they would endure a reproof? Have we ever ventured to loose them, rather then they should loose God's favour, or their Souls,
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or the comforts of a good conscience? Have we ventured to have them say, We hate them, because we would not, (could not) forbear to crosse them in their wayes of evill? Alas, alas! where is this to be found? And how little help hath the Church had from us in this regard? Israel in their good temper, would even fight with their brethren, (that had a great while fought for them ) rather then their sin should endanger the Church generally, and offer also to give them a fifth part of their lands, to hire them not to sin.
or the comforts of a good conscience? Have we ventured to have them say, We hate them, Because we would not, (could not) forbear to cross them in their ways of evil? Alas, alas! where is this to be found? And how little help hath the Church had from us in this regard? Israel in their good temper, would even fight with their brothers, (that had a great while fought for them) rather then their since should endanger the Church generally, and offer also to give them a fifth part of their Lands, to hire them not to since.
3. What shall I say for my own profession? God be mercifull unto us, to the most zealous of us, that we have afforded no more help publikely, by crying down all sinne, in our own Congregations,
3. What shall I say for my own profession? God be merciful unto us, to the most zealous of us, that we have afforded no more help publicly, by crying down all sin, in our own Congregations,
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And then, for private, Oh the wofull neglect among our own people at home, or friends abroad! We are afraid to provoke them, to lose them, to be losers by their disfavour, to incur danger by their displeasure. We are afraid to discourage men now,
And then, for private, O the woeful neglect among our own people At home, or Friends abroad! We Are afraid to provoke them, to loose them, to be losers by their disfavour, to incur danger by their displeasure. We Are afraid to discourage men now,
for their unreformed lives? or credited by our silence, when their misbehaviours make a loud noise? I must say, (as he) When we all have preached Repentance,
for their unreformed lives? or credited by our silence, when their misbehaviours make a loud noise? I must say, (as he) When we all have preached Repentance,
And that men receive it so ill from some few, or are displeased with some few words from any, it is because we all use them to so little; and in all help the Church little: whereas we, of all others, should be ever her principall helpers against sin.
And that men receive it so ill from Some few, or Are displeased with Some few words from any, it is Because we all use them to so little; and in all help the Church little: whereas we, of all Others, should be ever her principal helpers against since.
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and the sin and danger of neglecting it, which is to call us all to a serious and sad Humiliation, as many as have been remembred by their consciences of any neglects, specially willing, and most of all customary. To humiliation;
and the since and danger of neglecting it, which is to call us all to a serious and sad Humiliation, as many as have been remembered by their Consciences of any neglects, specially willing, and most of all customary. To humiliation;
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We are to be humbled this day, even for our want of humiliation hitherto, wherein I much fear, the best of us have been too defective. This is a day of learning it, God and man have commanded the preaching of it, (specially on these dayes ) as well as practising it,
We Are to be humbled this day, even for our want of humiliation hitherto, wherein I much Fear, the best of us have been too defective. This is a day of learning it, God and man have commanded the preaching of it, (specially on these days) as well as practising it,
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Remembring specially the Apostles argument, 1 Cor. 1. 31, 32. spoken indeed of a particular case, but one more neerly concerning our Nation, then any other Reformed Church, perhaps in all the Christian world, (as I shall touch by and by) as undoubtedly appliable generally to all sins.
Remembering specially the Apostles argument, 1 Cor. 1. 31, 32. spoken indeed of a particular case, but one more nearly Concerning our nation, then any other Reformed Church, perhaps in all the Christian world, (as I shall touch by and by) as undoubtedly appliable generally to all Sins.
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Here I reckon, to begin with, against the first Commandement, Idolatry, Ignorance, and Atheisticall scorning of all Religion, conscience, and civill honesty.
Here I reckon, to begin with, against the First Commandment, Idolatry, Ignorance, and Atheistical scorning of all Religion, conscience, and civil honesty.
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since the Reformation, by the continuall plottings of idolatrous Pa•ists, traytors unto our Kingdom, which (together with the great danger we have been in,
since the Reformation, by the continual plottings of idolatrous Pa•ists, Traitors unto our Kingdom, which (together with the great danger we have been in,
The 2. Ignorance, is very much aggravated, by the innumerable multitudes tainted with that soul-killing sin, in which of all others it is impossible for any to be saved:
The 2. Ignorance, is very much aggravated, by the innumerable Multitudes tainted with that Soul-killing since, in which of all Others it is impossible for any to be saved:
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as will be found to our incomparable grief and shame, specially (the Lawes and persons have been so extremly wanting to remedy this, all this while) when once an effectuall course comes to be taken, to make this Land a Christian Nation in earnest, by bringing the generality of our people to knowledge.
as will be found to our incomparable grief and shame, specially (the Laws and Persons have been so extremely wanting to remedy this, all this while) when once an effectual course comes to be taken, to make this Land a Christian nation in earnest, by bringing the generality of our people to knowledge.
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The 3. is a wickednesse, unheard of, I think in the world, among any people, of any religion whatsoever, (unlesse in Italy, where yet it is not comparable to what is among us) and most audaciously,
The 3. is a wickedness, unheard of, I think in the world, among any people, of any Religion whatsoever, (unless in Italy, where yet it is not comparable to what is among us) and most audaciously,
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and uncontrolledly practised in our England every where, even by no beggers neither. And this I rank under the 1. Commandement, though immediatly seeming to be against men,
and uncontrolledly practised in our England every where, even by no beggars neither. And this I rank under the 1. Commandment, though immediately seeming to be against men,
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I know not whether a formall Atheist, known to be so, but keeping himself quiet, would do the one half of that mischief that this Atheisticall scorner doth.
I know not whither a formal Atheist, known to be so, but keeping himself quiet, would do the one half of that mischief that this Atheistical scorner does.
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Or, 3. at least no regard of their observation, in those that take them, or in those that give them. 4. Extream prophanenesse in the common-sort, (and others) in the very publike Assemblies, and the most solemn services of God, by sleeping, going out and in at their pleasure, talking,
Or, 3. At least no regard of their observation, in those that take them, or in those that give them. 4. Extreme profaneness in the common-sort, (and Others) in the very public Assemblies, and the most solemn services of God, by sleeping, going out and in At their pleasure, talking,
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6. Also a flood of riot, and drunkennesse, overflowing all places, and bearing down all reproof. 7. And finally, the most horrid prophanation of the Sacrament of the Lords Supper, by the unworthy receiving of ignorant, and apparently godlesse persons.
6. Also a flood of riot, and Drunkenness, overflowing all places, and bearing down all reproof. 7. And finally, the most horrid profanation of the Sacrament of the lords Supper, by the unworthy receiving of ignorant, and apparently godless Persons.
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and the grievous scandall that this hath continually given, and doth give to this day, to (many thousands perhaps of) weak ones, whom this alone hath driven from our Church, is a fearfull aggravation of this sinne of our Nation.
and the grievous scandal that this hath continually given, and does give to this day, to (many thousands perhaps of) weak ones, whom this alone hath driven from our Church, is a fearful aggravation of this sin of our nation.
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as also the practise of it more glorious here, then any where, and an answerable prosperity, ever since Queen Elizabeths time, according to the prophesie ( Esay 58. 13, 14.) yet the prophanation had been more impudent and outragious then any where else:
as also the practice of it more glorious Here, then any where, and an answerable Prosperity, ever since Queen Elizabeths time, according to the prophesy (Isaiah 58. 13, 14.) yet the profanation had been more impudent and outrageous then any where Else:
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and the fresh bleeding wounds (though not to the extremity, because power was wanting) of Gods faithfullest Ministers and people, persecuted to the utmost extremity of colour of law, and oft a great way beyond law: Many pincht, themselves and families, next to utter undoing, if not altogether, with sore wants by that means. Thousands of late driven out of the Kingdom into America, and threatned even theretoo.
and the fresh bleeding wounds (though not to the extremity, Because power was wanting) of God's Faithfullest Ministers and people, persecuted to the utmost extremity of colour of law, and oft a great Way beyond law: Many pinched, themselves and families, next to utter undoing, if not altogether, with soar Wants by that means. Thousands of late driven out of the Kingdom into America, and threatened even thereto.
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and wicked Ministers, and Neighbours, in stead of good ones. Millions, I say, now howling in hell, in those infernall flames, from whence there is no redemption, damned through the undeniable defect of sufficient means of salvation in an ordinary way;
and wicked Ministers, and Neighbours, in stead of good ones. Millions, I say, now howling in hell, in those infernal flames, from whence there is no redemption, damned through the undeniable defect of sufficient means of salvation in an ordinary Way;
and through the damnable persecution, made against all shew of godlinesse. A wickednesse, for which alone, it is next a miracle, that God hath not sunk the whole Kingdom into the bottom of the Sea, long ere this.
and through the damnable persecution, made against all show of godliness. A wickedness, for which alone, it is next a miracle, that God hath not sunk the Whole Kingdom into the bottom of the Sea, long ere this.
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Against the eighth, The oppression, usury, racking of Rents, Inclosures, depopulations, defrauding of Creditors, by lands paying no debts, and of Purchasers by preconveyances.
Against the eighth, The oppression, Usury, racking of Rends, Enclosures, depopulations, defrauding of Creditors, by Lands paying no debts, and of Purchasers by preconveyances.
Perverting of justice, Ingrossing commodities, enhaunsing of prises, every where cried out upon. Against the ninth, All kinde of lying, and slandering.
Perverting of Justice, Engrossing commodities, enhaunsing of prizes, every where cried out upon. Against the ninth, All kind of lying, and slandering.
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I mean the Chancellours, and Commissaries, &c. who managed all Men that usually bought their Offices, and so most likely to sell the sinnes of the people:
I mean the Chancellors, and Commissaries, etc. who managed all Men that usually bought their Offices, and so most likely to fell the Sins of the people:
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And who had more reason (for their gains-sake) to be skilfull in the Popes Canon Law, then in Gods Canonicall Scripture. And who might usually do what they lift securely,
And who had more reason (for their gains-sake) to be skilful in the Popes Canon Law, then in God's Canonical Scripture. And who might usually do what they lift securely,
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For which we may well fear his speaking against us, as against his people of old, Jer. 5. & 9. Shall I not visit for these things, saith the Lord, shall not my soul be avenged on such a Nation as this?
For which we may well Fear his speaking against us, as against his people of old, Jer. 5. & 9. Shall I not visit for these things, Says the Lord, shall not my soul be avenged on such a nation as this?
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Doubtlesse, he hath begun to visit us for these things, (besides many other our wickednesses) and that his soul may not be avenged on us, we had need exceedingly to affect, and afflict, and humble our souls, with a holy fear of his displeasure, already manifested unto us,
Doubtless, he hath begun to visit us for these things, (beside many other our Wickednesses) and that his soul may not be avenged on us, we had needs exceedingly to affect, and afflict, and humble our Souls, with a holy Fear of his displeasure, already manifested unto us,
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This is according to the heavy curse, of filling Kings, Princes, Prophets, inhabitants of Judah and Jerusalem with drunkennesse, Politick drunkennesse,
This is according to the heavy curse, of filling Kings, Princes, prophets, inhabitants of Judah and Jerusalem with Drunkenness, Politic Drunkenness,
and dashing one against another, (the brother against the brother) the fathers and the sons together, Jer. 13.13, 14. and observe what follows in the end of ver. 14. I will not spare, nor have pity;
and dashing one against Another, (the brother against the brother) the Father's and the Sons together, Jer. 13.13, 14. and observe what follows in the end of ver. 14. I will not spare, nor have pity;
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That which was meant, and hoped to have been our safety, the setling of the Militia, petitioned by all Countries, acknowledged by the King necessary to be done, seemed to be granted, and then refused; whereby the Parliament saw themselves forced to settle it. This proved the pretence, and occasion of all our unsetling. Answerable to that heavie curse even against the enemies of Christ, Psal. 69. 22. Let that which should have been for their welfare, become atrap.
That which was meant, and hoped to have been our safety, the settling of the Militia, petitioned by all Countries, acknowledged by the King necessary to be done, seemed to be granted, and then refused; whereby the Parliament saw themselves forced to settle it. This proved the pretence, and occasion of all our unsettling. Answerable to that heavy curse even against the enemies of christ, Psalm 69. 22. Let that which should have been for their welfare, become atrap.
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Never a choyser company of wise and good men, seemed to be gathered together, and all the wisdome of the Land besides, contributing to the counsels of the one side,
Never a choyser company of wise and good men, seemed to be gathered together, and all the Wisdom of the Land beside, contributing to the Counsels of the one side,
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and to manifest their own; and after all, to agree in nothing but disagreement and confusion, ( like drunken men as before) what a wofull curse is this? specially being foreprophesied against Israel, Esay 19, 14. Behold, I will proceed to do a marvellous work among this people,
and to manifest their own; and After all, to agree in nothing but disagreement and confusion, (like drunken men as before) what a woeful curse is this? specially being foreprophesied against Israel, Isaiah 19, 14. Behold, I will proceed to do a marvellous work among this people,
Many confounded that they gave nothing but mischievous counsell, which onely was beleeved; and others so confounded, that their faithfull counsels were discredited, as when God meant to bring a scourge on Rehobo••, and vengeance on Absalom.
Many confounded that they gave nothing but mischievous counsel, which only was believed; and Others so confounded, that their faithful Counsels were discredited, as when God meant to bring a scourge on Rehobo••, and vengeance on Absalom.
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5. All this aggravated by example of others, finding that favour with God, that we could not finde, (according to the difference between Judah and Israel, or Goshen and AEgypt. Exod. 9. and 10.) that we and they both could then be wise and prosperous, and we so unhappy, in and among our selves. Our brethren of Scotland had much the same Cause;
5. All this aggravated by Exampl of Others, finding that favour with God, that we could not find, (according to the difference between Judah and Israel, or Goshen and Egypt. Exod 9. and 10.) that we and they both could then be wise and prosperous, and we so unhappy, in and among our selves. Our brothers of Scotland had much the same Cause;
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The honour, dignity of the king, the Priviledges of Parliament, the Law of the Land, the property and liberty of the Subject, are fought for on both sides,
The honour, dignity of the King, the Privileges of Parliament, the Law of the Land, the property and liberty of the Subject, Are fought for on both sides,
and which is most admirable, the same Religion, the true Religion, Protestant Religion, ( except onely that the Popish Army in the North, are so honest,
and which is most admirable, the same Religion, the true Religion, Protestant Religion, (except only that the Popish Army in the North, Are so honest,
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and to tread us all down, like the mire of the streets? 2. If one side be faithfull, and the other not, yet is it not most dreadfull, that God should let hypocrites so far prevail,
and to tread us all down, like the mire of the streets? 2. If one side be faithful, and the other not, yet is it not most dreadful, that God should let Hypocrites so Far prevail,
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as first to seduce many well meaning people, (as Absalom under pretence of a vow he had made, carried away 200. honest Citizens of Ierusalem, who went with him in their simplicity,
as First to seduce many well meaning people, (as Absalom under pretence of a Voelli he had made, carried away 200. honest Citizens of Ierusalem, who went with him in their simplicity,
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and knew not any thing, but when he had them there, he soon turned them into conspirators and rebells like himself) and then to prevail so far, to endanger the most faithfull of the Land? 3. Contrarily,
and knew not any thing, but when he had them there, he soon turned them into conspirators and rebels like himself) and then to prevail so Far, to endanger the most faithful of the Land? 3. Contrarily,
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if both sides can be thought to mean faithfully, and onely disagree through mistakes, and misunderstandings; Is not this a prodigie of Gods displeasure against us? Is not this most emphatically a filling us with drunkennesse, (as before) that we kill our friends as foes, and they us, in like sort, (Like the terrible vengeance on the enemies of God and his Church, 2 Chron. 20. 23. till they had utterly destroyed one the other.) But God never did thus to his faithfull people since the world was.
if both sides can be Thought to mean faithfully, and only disagree through mistakes, and misunderstandings; Is not this a prodigy of God's displeasure against us? Is not this most emphatically a filling us with Drunkenness, (as before) that we kill our Friends as foes, and they us, in like sort, (Like the terrible vengeance on the enemies of God and his Church, 2 Chronicles 20. 23. till they had utterly destroyed one the other.) But God never did thus to his faithful people since the world was.
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And now for God to deal so, as to undo all, threaten this Parliament with the worst kinde of dissolution, by the sword, which may kill all Parliaments for ever; What is it but the heavy wrath threatned, Jer. 18. 9, 10. At what instant I shall speak concerning a nation,
And now for God to deal so, as to undo all, threaten this Parliament with the worst kind of dissolution, by the sword, which may kill all Parliaments for ever; What is it but the heavy wrath threatened, Jer. 18. 9, 10. At what instant I shall speak Concerning a Nation,
and in stead hereof, to threaten the totall ruine of the Church, and true Religion among us, by the hands of her most cruell Popish enemies. How enraged is God,
and in stead hereof, to threaten the total ruin of the Church, and true Religion among us, by the hands of her most cruel Popish enemies. How enraged is God,
when he so refuses to reform us, who pretended such desire of Reformation? Like that most terrible threat of vengeance, Ezek. 24. 13, 14. I have purged thee,
when he so refuses to reform us, who pretended such desire of Reformation? Like that most terrible threat of vengeance, Ezekiel 24. 13, 14. I have purged thee,
9. The obedience we would yeeld to him, in yeelding help to our brethren of Ireland, according to the duty of this Text, and many other places, adds to the manifestation of his wrath against us and Ireland both.
9. The Obedience we would yield to him, in yielding help to our brothers of Ireland, according to the duty of this Text, and many other places, adds to the manifestation of his wrath against us and Ireland both.
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nor them any help by us? But as this shewed his heavy wrath against Israel, when he would not regard them, seeming willing to trust and obey him, after their rebellious distrust, Numb. 14. And as Esay 31. threatens both the helpers,
nor them any help by us? But as this showed his heavy wrath against Israel, when he would not regard them, seeming willing to trust and obey him, After their rebellious distrust, Numb. 14. And as Isaiah 31. threatens both the helpers,
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and the helped together, ver. 3. So, God seems to deal with us and Ireland, as if he also meant to fulfill the very word of the Irish rebells, many Moneths ago;
and the helped together, ver. 3. So, God seems to deal with us and Ireland, as if he also meant to fulfil the very word of the Irish rebels, many Months ago;
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Never so much fasting and prayer in England; eighteen Moneths solemn fasts by Authority, (besides all voluntary ones, by the liberty that there is now of so doing) with so many millions of prayers, daily and continually;
Never so much fasting and prayer in England; eighteen Months solemn fasts by authority, (beside all voluntary ones, by the liberty that there is now of so doing) with so many millions of Prayers, daily and continually;
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and all these as it were rejected, or at least in a great degree, according to the sad complaint, Psal. 80. 4. How long wilt thou he angry Application.
and all these as it were rejected, or At least in a great degree, according to the sad complaint, Psalm 80. 4. How long wilt thou he angry Application.
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What will God regard, if he turn away his eye from such solemn services, from such out-cries of prayers? How greatly must we needs say, he is provoked against us? Specially also,
What will God regard, if he turn away his eye from such solemn services, from such Outcries of Prayers? How greatly must we needs say, he is provoked against us? Specially also,
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when we have had also some beginnings of Reformation; restoring liberty to many faithfull Ministers, and encouraging Preaching, repressing the prophanation of the the Lords Sabbath, and pulling down Images, and Crosses:
when we have had also Some beginnings of Reformation; restoring liberty to many faithful Ministers, and encouraging Preaching, repressing the profanation of the the lords Sabbath, and pulling down Images, and Crosses:
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And now ( Honourable and Beloved ) when you have heard all these tokens of Gods displeasure against us, and our Nation, can you chuse but tremble, and humble your souls greatly, before your God this day? Certainly, we cannot beleeve Him to be just, but we must needs acknowledge our sinnes to be very grievous, and hainous, that have provoked such a wrath, as these things discover to be kindled against us.
And now (Honourable and beloved) when you have herd all these tokens of God's displeasure against us, and our nation, can you choose but tremble, and humble your Souls greatly, before your God this day? Certainly, we cannot believe Him to be just, but we must needs acknowledge our Sins to be very grievous, and heinous, that have provoked such a wrath, as these things discover to be kindled against us.
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If we could weep out our eyes, and distill all the moisture of our bodies into tears of blood, we yet should not sufficiently mourn for our iniquities,
If we could weep out our eyes, and distil all the moisture of our bodies into tears of blood, we yet should not sufficiently mourn for our iniquities,
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and all Ministers being charged by the religious Ordinance, set forth divers Moneths ago, [ in their severall Auditories, specially on the fast dayes, most earnestly Application. Use2. Speciall application to the Parliament.
and all Ministers being charged by the religious Ordinance, Set forth diverse Months ago, [ in their several Auditors, specially on the fast days, most earnestly Application. Use2. Special application to the Parliament.
to perswade, and inculcate the constant practise of this publike acknowledgement, and deep humiliation ] Let me take leave to discharge my conscience in a humble trembling representation to thar high Authority, that hath required my service this day, of the fitnesse of their taking into consideration, What humiliation is, or may be required of them as a Body? Comming hither as the heads of our severall Tribes,
to persuade, and inculcate the constant practice of this public acknowledgement, and deep humiliation ] Let me take leave to discharge my conscience in a humble trembling representation to thar high authority, that hath required my service this day, of the fitness of their taking into consideration, What humiliation is, or may be required of them as a Body? Coming hither as the Heads of our several Tribes,
3. But above all you cannot but be apprehensive how many things God had done against you, even against You as a Body: In the Northern Army that should have been brought up against You;
3. But above all you cannot but be apprehensive how many things God had done against you, even against You as a Body: In the Northern Army that should have been brought up against You;
in the late horrid conspiracy against You. All this, not man only, but God hath done against You. And wherefore? I am far from saying, from thinking, that it is not for my sins, and all the rest of ours, the people of the Land. (Oh that our hearts could weep and bleed for it as we ought!) I know and acknowledge, they are our sins, that are punished,
in the late horrid Conspiracy against You. All this, not man only, but God hath done against You. And Wherefore? I am Far from saying, from thinking, that it is not for my Sins, and all the rest of ours, the people of the Land. (O that our hearts could weep and bleed for it as we ought!) I know and acknowledge, they Are our Sins, that Are punished,
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It is the feets catching cold oft times that causes the Head-ache, and the Rheume in the eyes; yet when it is so, the Head takes somewhat to purge it selfe,
It is the feets catching cold oft times that Causes the Headache, and the Rheum in the eyes; yet when it is so, the Head Takes somewhat to purge it self,
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and cure the eyes. Consider, I beseech you, whether ever God did any such thing to any servants of His in Authority, they continuing steadily faithfull, I know Moses suffered much reproach, and was often endangered by the peoples rebelling against him.
and cure the eyes. Consider, I beseech you, whither ever God did any such thing to any Servants of His in authority, they Continuing steadily faithful, I know Moses suffered much reproach, and was often endangered by the peoples rebelling against him.
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And so Solomon while he kept close to God, had no Adversary at home or abroad: But after his wives turning away his heart, to countenance (at least) their Idols, he had more then one, that lifted up their hands against him.
And so Solomon while he kept close to God, had no Adversary At home or abroad: But After his wives turning away his heart, to countenance (At least) their Idols, he had more then one, that lifted up their hands against him.
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Think now how much your Adversaries and their Successes call you to an enquiry among your selves, why God should let them attempt and prevail so far against you? If you shall find any thing amisse among your selves, it wil;
Think now how much your Adversaries and their Successes call you to an enquiry among your selves, why God should let them attempt and prevail so Far against you? If you shall find any thing amiss among your selves, it will;
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and Elders of the people were in the same errour with him;) and recovered not himself to see where the fault was in three moneths: And afterward he abidde three yeeres famine, yeere after yeere, before he enquired of the Lord the cause of it, who thereupon told him it was for an Oath-broken, and Innocent bloud-shed; For whch God would now have Justice done upon the posterity of the offender.
and Elders of the people were in the same error with him;) and recovered not himself to see where the fault was in three months: And afterwards he abid three Years famine, year After year, before he inquired of the Lord the cause of it, who thereupon told him it was for an Oath-broken, and Innocent bloodshed; For which God would now have justice done upon the posterity of the offender.
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Also Zerubbabel and all the Elders of the Jews (as was noted before) failed not a little in so long neglecting to set about the building of the Temple, even though God the while sent divers judgements upon all the Nation for it.
Also Zerubbabel and all the Elders of the jews (as was noted before) failed not a little in so long neglecting to Set about the building of the Temple, even though God the while sent diverse Judgments upon all the nation for it.
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And now may I presume one step or two farther? To propound according to the subject of my text, that it is specially requisite, that you consider, whether you have done your utmost for the help of the Church in this sad time of her danger and distresse? I shall anon shew,
And now may I presume one step or two farther? To propound according to the Subject of my text, that it is specially requisite, that you Consider, whither you have done your utmost for the help of the Church in this sad time of her danger and distress? I shall anon show,
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Therefore let me most humbly offer a double question in two words, concerning the execution of Iustice upon the Churches enemies and the hastning and effectuall advancing of the businesses of Religion. 1. Have not notoricus offenders, I mean Idolatrous, Traiterous Priests, even after reasons urged by you for their execution,
Therefore let me most humbly offer a double question in two words, Concerning the execution of justice upon the Churches enemies and the hastening and effectual advancing of the businesses of Religion. 1. Have not notoricus offenders, I mean Idolatrous, Traitorous Priests, even After Reasons urged by you for their execution,
for Religion, which hath not been, and which would have kept the wheeles going eversince, that have long stood still for want of it? And since that season, was it not morally possible to have speeded some things more then they have been? I know, I am not able to fathome the depths of your Businesses,
for Religion, which hath not been, and which would have kept the wheels going eversince, that have long stood still for want of it? And since that season, was it not morally possible to have sped Some things more then they have been? I know, I am not able to fathom the depths of your Businesses,
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Therefore I take not upon me, so much to be a reprover, as a remembrancer. Yet even the former, could I know things as well as your selves do (or may, by reviewing your journalls ) my Office would not onely bear me out in,
Therefore I take not upon me, so much to be a reprover, as a remembrancer. Yet even the former, could I know things as well as your selves do (or may, by reviewing your journals) my Office would not only bear me out in,
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so you would, both for all us, and for your selves severally, and joyntly as a Body, make diligent inquiry, what is Gods meaning in it? What sins they are, that have provoked him so against us, and you:
so you would, both for all us, and for your selves severally, and jointly as a Body, make diligent inquiry, what is God's meaning in it? What Sins they Are, that have provoked him so against us, and you:
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And so I passe to the third Use, which is of Exhortation, to all and every one, to resolve and practise from hence-forward, the utmost possible for the Churches help, endeavouring all, venturing all, to this end, both against sins, and dangers of enemies.
And so I pass to the third Use, which is of Exhortation, to all and every one, to resolve and practise from henceforward, the utmost possible for the Churches help, endeavouring all, venturing all, to this end, both against Sins, and dangers of enemies.
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and following, together with the Protestation, made two years ago, and the late Covenant, and for Means, (namely against sin in speciall) the Assembly called. There is not any Duty, and way of help, generall,
and following, together with the Protestation, made two Years ago, and the late Covenant, and for Means, (namely against since in special) the Assembly called. There is not any Duty, and Way of help, general,
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This therefore I earnestly exhort all to do, now and hereafter, whiles I apply my speech particularly at this time unto those, upon whom this work lies principally,
This Therefore I earnestly exhort all to do, now and hereafter, while I apply my speech particularly At this time unto those, upon whom this work lies principally,
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Let me beseech you, Honourable and Worthy, to remember all that you have heard of the necessity of helping the Church, that it may provoke you, and prevail with you, to put to all your strength, and even venture all things, that you may effectually help the Church, particularly against the cause of all her dangers, sinne. And herein, not by way of exclusion of other matters,
Let me beseech you, Honourable and Worthy, to Remember all that you have herd of the necessity of helping the Church, that it may provoke you, and prevail with you, to put to all your strength, and even venture all things, that you may effectually help the Church, particularly against the cause of all her dangers, sin. And herein, not by Way of exclusion of other matters,
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In the Name therefore of Jesus Christ, who will come in flaming fire, taking vengeance on them that know not God, 2 Thess. 1. 7, 8. In the name of millions of souls, throughout the Kingdom, (of many even in my Congregation) whom this black Devill possesses,
In the Name Therefore of jesus christ, who will come in flaming fire, taking vengeance on them that know not God, 2 Thess 1. 7, 8. In the name of millions of Souls, throughout the Kingdom, (of many even in my Congregation) whom this black devil Possesses,
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and which no means in the world (according to Man) can cure, without your effectuall help: And in the name of all the faithfull Ministers of the Kingdome;
and which not means in the world (according to Man) can cure, without your effectual help: And in the name of all the faithful Ministers of the Kingdom;
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Make every word of that kind a greater reproach to the Speaker, then he can intend it to the person spoken against. Make it an action of the case, to reproach any with a Nickname for their conscientiousnesse to God;
Make every word of that kind a greater reproach to the Speaker, then he can intend it to the person spoken against. Make it an actium of the case, to reproach any with a Nickname for their conscientiousness to God;
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And till then, know for a certainty, that that direfull threatning will hang over the Land which is recorded, Jer. 23. for one kinde of reproach against the Prophets of God, ver. 33. to the end, and it will utterly drown us in destruction when ever it fals.
And till then, know for a certainty, that that direful threatening will hang over the Land which is recorded, Jer. 23. for one kind of reproach against the prophets of God, ver. 33. to the end, and it will utterly drown us in destruction when ever it falls.
Also without a law of this Nature, let me assure you, that make what ever Reformation you will or can, it will prove in the issue (and even within a very little while I doubt) but as a wall dawbed with untempered morter and crumble all to nothing,
Also without a law of this Nature, let me assure you, that make what ever Reformation you will or can, it will prove in the issue (and even within a very little while I doubt) but as a wall daubed with untempered mortar and crumble all to nothing,
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and it is bred and nourisht, by every thing that is customary, (specially among those that are not thoroughly instructed) and chiefly by any meer humane ordinance, (though usefull being rightly used) when once any speciall weight comes to be put upon the meer using it.
and it is bred and nourished, by every thing that is customary, (specially among those that Are not thoroughly instructed) and chiefly by any mere humane Ordinance, (though useful being rightly used) when once any special weight comes to be put upon the mere using it.
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Besides that a little of this leaven will greatly sowr Mens Consciences, and in stead of the power of godlinesse leave nothing but a Form. I may not amplify this;
Beside that a little of this leaven will greatly sour Men's Consciences, and in stead of the power of godliness leave nothing but a Form I may not amplify this;
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Oh doe the like to other Officers, and in Universities, and Corporations, and Courts, by causing a review to be made what Oathes are unnecessary, and how the use of them may be other wayes supplyed. 3 And what Oathes you see necessary to be continued or added;
O do the like to other Officers, and in Universities, and Corporations, and Courts, by causing a review to be made what Oaths Are unnecessary, and how the use of them may be other ways supplied. 3 And what Oaths you see necessary to be continued or added;
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There was never any yet, that I could ever hear of in this Kingdome since the Reformation, which is such a prodigy, such a peece of Laodicean Lukewarmnesse, as I beleeve the like was never heard of, in a Reformed Christian Kingdom or Church;
There was never any yet, that I could ever hear of in this Kingdom since the Reformation, which is such a prodigy, such a piece of Laodicean Lukewarmness, as I believe the like was never herd of, in a Reformed Christian Kingdom or Church;
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And to me it sounds among the worst of Omens, that I have heard of some disputing against such a law ▪ I will say but this: 1. If God have not had dishonour enough, by some mens preaching against Preaching,
And to me it sounds among the worst of Omens, that I have herd of Some disputing against such a law ▪ I will say but this: 1. If God have not had dishonour enough, by Some men's preaching against Preaching,
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and by all the reproach cast upon his faithfullest Ministers for their double diligence, which hath also been prohibited thē by those that ought to have promoted it;
and by all the reproach cast upon his Faithfullest Ministers for their double diligence, which hath also been prohibited them by those that ought to have promoted it;
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And 2 if the people of God have not by this been sufficiently scattered abroad as sheep without a Shepheard; and torn by dogs for seeking their food abroad when they had none provided for them at home;
And 2 if the people of God have not by this been sufficiently scattered abroad as sheep without a Shepherd; and torn by Dogs for seeking their food abroad when they had none provided for them At home;
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7. Make Simony impossible, To swear the Clerk, is to swear the buyer to prevent a dearth: It is to forbid those that fear an Oath, and set open the door to those that dare be wilfully false. And the present penalties of the statute, doe seldome reach cunning chapmen. This I will be bold to say,
7. Make Simony impossible, To swear the Clerk, is to swear the buyer to prevent a dearth: It is to forbid those that Fear an Oath, and Set open the door to those that Dare be wilfully false. And the present penalties of the statute, do seldom reach cunning chapmen. This I will be bold to say,
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if every Minister that hath the charge of soules, and discharges that duty conscionably, be not worthy of all that due, which the law any where allowes him;
if every Minister that hath the charge of Souls, and discharges that duty Conscionably, be not worthy of all that endue, which the law any where allows him;
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But if he be worthy of it, by the sentence of God and man both, a high way-robber, or one that breaks into a house at midnight, is not so great an offendor, as a Simoniacall Patron, (whether he presents a man otherwise worthy,
But if he be worthy of it, by the sentence of God and man both, a high way-robber, or one that breaks into a house At midnight, is not so great an Offender, as a Simoniacal Patron, (whither he presents a man otherwise worthy,
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or one that is altogether unworthy) and if you make not as sufficient a law against the one as the other, (I say not for the penalty, but which may be as effectuall or rather more,
or one that is altogether unworthy) and if you make not as sufficient a law against the one as the other, (I say not for the penalty, but which may be as effectual or rather more,
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and so it may be, I durst undertake) you will no more answer it to God, then if you made not a sufficicient law against those outrages, if there were none.
and so it may be, I durst undertake) you will no more answer it to God, then if you made not a sufficient law against those outrages, if there were none.
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It is meer humane law, the common law among us, (not Gods law) that calls it a marriage, if two be joyned by a Minister, (a Popish Priest hath served the turne) in any house or room,
It is mere humane law, the Common law among us, (not God's law) that calls it a marriage, if two be joined by a Minister, (a Popish Priest hath served the turn) in any house or room,
and children of themselves, against Gods expresse word? and no Penalty that I know of in our law, upon such a Minister, or such Parties. How many Noble Families, besides others, have been by this Licence (and that which hath been next door to it in use, the Licences of Ecclesiasticall Courts, which last to this day where such disobedient children will goe seek them) shamed and grieved and mischiefed? This may be remedied instantly, if the law ratify no marriage,
and children of themselves, against God's express word? and no Penalty that I know of in our law, upon such a Minister, or such Parties. How many Noble Families, beside Others, have been by this Licence (and that which hath been next door to it in use, the Licences of Ecclesiastical Courts, which last to this day where such disobedient children will go seek them) shamed and grieved and mischiefed? This may be remedied instantly, if the law ratify no marriage,
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but Publike, after Banes, with Parents or guardians consent, or some higher Power, if they should be Tyrannicall and altogether unreasonable. I am amazed, that the Gentry having so smarted by this licence to their children to be disobedient, have not long since in Parliament, taken an order for it.
but Public, After Banes, with Parents or guardians consent, or Some higher Power, if they should be Tyrannical and altogether unreasonable. I am amazed, that the Gentry having so smarted by this licence to their children to be disobedient, have not long since in Parliament, taken an order for it.
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9. Keep all the holy Ordinances of God from prophanation,; the Word read and preacht, prayer, singing, Sacraments, punishing sleepers, and all other rude persons.
9. Keep all the holy Ordinances of God from profanation,; the Word read and preached, prayer, singing, Sacraments, punishing sleepers, and all other rude Persons.
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11. Encourage a faithfull Ministery, particularly with sufficient maintenance for wives and children. 12. Secure youth in the Universities, and Schools, with the utmost of care;
11. Encourage a faithful Ministry, particularly with sufficient maintenance for wives and children. 12. Secure youth in the Universities, and Schools, with the utmost of care;
17. Finally, Set your selves, generally, to frame such Laws, as may make sinners soonest weary of sin, and Governours able to yoke them with the most ease that can be conceived.
17. Finally, Set your selves, generally, to frame such Laws, as may make Sinners soonest weary of since, and Governors able to yoke them with the most ease that can be conceived.
And for all this, let me again remember you, of your late solemn, and sacred Vow and Covenant, both in reference to your selves, and to the Kingdom.
And for all this, let me again Remember you, of your late solemn, and sacred Voelli and Covenant, both in Referente to your selves, and to the Kingdom.
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You declare, [ That in humility and reverence of the Divine Majesty, — Your true intent is, to endeavour by Gods grace, the amendment of your own wayes.
You declare, [ That in humility and Reverence of the Divine Majesty, — Your true intent is, to endeavour by God's grace, the amendment of your own ways.
] Let these words, I beseech you, be ever before your eyes, and upon your heart; and let all that hear or see you, read them in your language, and in your lives; So shall you greatly help the Church by your holy Example, while withall, you cannot then finde in your hearts,
] Let these words, I beseech you, be ever before your eyes, and upon your heart; and let all that hear or see you, read them in your language, and in your lives; So shall you greatly help the Church by your holy Exampl, while withal, you cannot then find in your hearts,
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but to afford all other possible help, with your joynt Authority. Besides all former ties of Duty, your own voluntary obligation in this Covenant, is ever to be thought on,
but to afford all other possible help, with your joint authority. Beside all former ties of Duty, your own voluntary obligation in this Covenant, is ever to be Thought on,
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as a most mighty engagement. And therefore, as you look that any benefit shall come to you, by others keeping their Covenant (which you call them to) particularly,
as a most mighty engagement. And Therefore, as you look that any benefit shall come to you, by Others keeping their Covenant (which you call them to) particularly,
If any shall offer to say, they meant nothing in this clause of the Covenant, but in reference onely to their personall cariage, and not any way concerning matters of publike reformation; I would onely put this dilemma to him.
If any shall offer to say, they meant nothing in this clause of the Covenant, but in Referente only to their personal carriage, and not any Way Concerning matters of public Reformation; I would only put this dilemma to him.
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If he have done well, doubtlesse he that promises to amend in other things, (because his and the Nations sins deserve the judgments that lie upon us, as the Covenant speaks) cannot but even thereby be engaged to persevere in all good for reformation,
If he have done well, doubtless he that promises to amend in other things, (Because his and the nations Sins deserve the Judgments that lie upon us, as the Covenant speaks) cannot but even thereby be engaged to persevere in all good for Reformation,
as I must needs blesse God for it, in regard of the good it will do, I hope, in divers, who will be carefull to keep it in a faithfull endeavour, to amend their own wayes as they promise:
as I must needs bless God for it, in regard of the good it will do, I hope, in diverse, who will be careful to keep it in a faithful endeavour, to amend their own ways as they promise:
So in regard of the wofull ignorance, forespoken of, which is specially among our Countrey people, I must needs confesse, my heart trembles to think, in what a fashion they will take it.
So in regard of the woeful ignorance, forespoken of, which is specially among our Country people, I must needs confess, my heart trembles to think, in what a fashion they will take it.
But specially for this part, of amendment of their wayes, what possibility is there, that they can or will be one jot the better for their Vow and Covenant,
But specially for this part, of amendment of their ways, what possibility is there, that they can or will be one jot the better for their Voelli and Covenant,
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Oh then that you would be pleased to consult with the Assembly, and that without delay, among your first Propositions, what course is possible to be taken, speedily to put some knowledge into those, who else,
O then that you would be pleased to consult with the Assembly, and that without Delay, among your First Propositions, what course is possible to be taken, speedily to put Some knowledge into those, who Else,
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Last of all in this Use, Let me recommend to you, a full improvement of the Assembly, now at last happily called, and I hope, intended by God for a speciall blessing to us all, and you too.
Last of all in this Use, Let me recommend to you, a full improvement of the Assembly, now At last happily called, and I hope, intended by God for a special blessing to us all, and you too.
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Satisfie them all, I beseech you, so farre, as to consult of them, and of what ever else may be necessary to a perfect healing. You need not fear us, who can conclude nothing; neither do we affect it.
Satisfy them all, I beseech you, so Far, as to consult of them, and of what ever Else may be necessary to a perfect healing. You need not Fear us, who can conclude nothing; neither do we affect it.
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2. That you may be the more assured, we do mean nothing, and shall speak nothing but faithfully, I humbly wish, a profession, or promise, or vow, (or call it what you will) to be made by all us Ministers, in the presence of God, to this effect;
2. That you may be the more assured, we do mean nothing, and shall speak nothing but faithfully, I humbly wish, a profession, or promise, or Voelli, (or call it what you will) to be made by all us Ministers, in the presence of God, to this Effect;
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3. Finally, that at least before the dissolution of the Assembly, there may be liberty given to Petition the discussing of any thing that may possibly have been omitted all the while,
3. Finally, that At least before the dissolution of the Assembly, there may be liberty given to Petition the discussing of any thing that may possibly have been omitted all the while,
and therefore I hope they will be of all the rest, the least wearisome; and yet I trust withall happily profitable, and helping to make all the rest so.
and Therefore I hope they will be of all the rest, the least wearisome; and yet I trust withal happily profitable, and helping to make all the rest so.
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This is peremptorily affirmed of the Church of God at that time, by Mordecai. And the Reason was, There was an undeniable Promise yet remaining to be fulfilled to the people of the Jews, which was plainly, the Messiah, Christ, the Lord and King of the Church, was to be born of that stock, of the Tribe of Judah, and Family of David. The Church was then great of that blessed Birth.
This is peremptorily affirmed of the Church of God At that time, by Mordecai. And the Reason was, There was an undeniable Promise yet remaining to be fulfilled to the people of the jews, which was plainly, the Messiah, christ, the Lord and King of the Church, was to be born of that stock, of the Tribe of Judah, and Family of David. The Church was then great of that blessed Birth.
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And as the severest Justice among men, uses to spare the mother for the fruits sake, if shee be known to be with childe, when condemned, till her delivery:
And as the Severest justice among men, uses to spare the mother for the fruits sake, if she be known to be with child, when condemned, till her delivery:
In like sort, though the promise be of an inferiour degree, yet whatever promise there is to be fulfilled unto the Church, or any part or member of it, shall be a sufficient supersedeas, or reprieve from any destruction, though all the World should swear the contrary, and therefore, much more though the most hopefull Instruments should fail her in time of need. The Reasons briefly are;
In like sort, though the promise be of an inferior degree, yet whatever promise there is to be fulfilled unto the Church, or any part or member of it, shall be a sufficient supersedeas, or reprieve from any destruction, though all the World should swear the contrary, and Therefore, much more though the most hopeful Instruments should fail her in time of need. The Reasons briefly Are;
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because Psal 12. begins with the complaint of mens failing; and yet after inserting a promise of Gods taking part with his servants, this is added for assurance, The words of the Lord are pure words, &c. And it must needs be so, For also — ▪
Because Psalm 12. begins with the complaint of men's failing; and yet After inserting a promise of God's taking part with his Servants, this is added for assurance, The words of the Lord Are pure words, etc. And it must needs be so, For also — ▪
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2. His Power is Almighty. He can create meanes, create Deliverance without means, make the least unlikeliest, most contrary things, means to effect it.
2. His Power is Almighty. He can create means, create Deliverance without means, make the least unlikeliest, most contrary things, means to Effect it.
and therefore their neglect shall not cannot weaken his love, but rather glorify it. He saw that there was no man, and wondred that there was no intercessour.
and Therefore their neglect shall not cannot weaken his love, but rather Glorify it. He saw that there was no man, and wondered that there was no intercessor.
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Therefore his own arme brought salvation to him, and his righteonsuesse it sustained him, &c. Esay 59 16. and then by and by, v. 20. And the Redeemer shall come to Zion, and 〈 ◊ 〉 them that turn from transgression, saith the Lord.
Therefore his own arm brought salvation to him, and his righteonsuesse it sustained him, etc. Isaiah 59 16. and then by and by, v. 20. And the Redeemer shall come to Zion, and 〈 ◊ 〉 them that turn from Transgression, Says the Lord.
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The main use and work must be to make enquiry, whether there be any such promise of deliverance made to our Church and Nation, as may give us any assurance that what ever this or that man doth,
The main use and work must be to make enquiry, whither there be any such promise of deliverance made to our Church and nation, as may give us any assurance that what ever this or that man does,
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To resolve this most important question, let me first clearly state it, and then propound such grounds as may give some light what to build upon concerning it.
To resolve this most important question, let me First clearly state it, and then propound such grounds as may give Some Light what to built upon Concerning it.
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Nor yet whether they may not so farre prevaile, as for a time, to suppose themselves absolute Conquerours; and many on Gods people to think themselves wholly overcome, and think the Church in this Nation to be altogether past recovery againe. 3. Nor yet,
Nor yet whither they may not so Far prevail, as for a time, to suppose themselves absolute Conquerors; and many on God's people to think themselves wholly overcome, and think the Church in this nation to be altogether passed recovery again. 3. Nor yet,
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whether in the next generation, when we have enjoyed and abused a Reformation, and Peace for some yeeres, there may not be such a revolt from the truth and prevailing of enemies,
whither in the next generation, when we have enjoyed and abused a Reformation, and Peace for Some Years, there may not be such a revolt from the truth and prevailing of enemies,
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as that Popery should again get the upper hand among us, and establish it selfe fully for as long a time, for divers years. 4. But in brief the question is, Whether the present dangers of the Church, shall end in such a Conquest of the enemies over our Religion in this Nation, by killing many,
as that Popery should again get the upper hand among us, and establish it self Fully for as long a time, for diverse Years. 4. But in brief the question is, Whither the present dangers of the Church, shall end in such a Conquest of the enemies over our Religion in this nation, by killing many,
so as for many yeers together there shall be no shew or sign of any number of the true Religion? or whether they shall and at last, in a peacefull and happy Reformation?
so as for many Years together there shall be no show or Signen of any number of the true Religion? or whither they shall and At last, in a peaceful and happy Reformation?
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Now to this I give a twofold answer. 1. That I grant we have no such promise to our Church of England, as the people of the Jewes were in possession of at this time that the text speaks of,
Now to this I give a twofold answer. 1. That I grant we have no such promise to our Church of England, as the people of the Jews were in possession of At this time that the text speaks of,
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which yet was to them not as inhabitants of that land, of Canaan, but as to the stock of Abraham, Isaac and Iacab. No Nation or Inhabitants of any land ▪ or stock of the Gentiles, having any such promises, that the Church of God should not be destroyed and cease among them.
which yet was to them not as inhabitants of that land, of Canaan, but as to the stock of Abraham, Isaac and Jacob. No nation or Inhabitants of any land ▪ or stock of the Gentiles, having any such promises, that the Church of God should not be destroyed and cease among them.
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2. Yet for all that I am perswaded and doe beleeve, and therefore have I spoken and doe speak, that there is a sufficient promise for us English men at this time, that the Church of God in England shall not be so destroyed or roated out,
2. Yet for all that I am persuaded and do believe, and Therefore have I spoken and do speak, that there is a sufficient promise for us English men At this time, that the Church of God in England shall not be so destroyed or roated out,
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But contrarily, that such a Deliverance shal come, as that this Church in the issue of these present troubles, shall get the upper hand, and enjoy a blessed Reformation.
But contrarily, that such a Deliverance shall come, as that this Church in the issue of these present Troubles, shall get the upper hand, and enjoy a blessed Reformation.
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My grounds are these. 1. Though we have not a Formall promise of Deliverance, yet we may have (and have as I conceive) a Virtualt; and though not a plain verball one, yet a reall.
My grounds Are these. 1. Though we have not a Formal promise of Deliverance, yet we may have (and have as I conceive) a Virtualt; and though not a plain verbal one, yet a real.
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I take it to be a Virtuall Promise of like favour to our selves, So much faith Naamans little maid had, that because Elisha had done many miracles, he could and would cure her Master of his Leprosie, 2 Kings 5. 3. (even though he never had cured any of that particular disease of the Leprosie, which is most remarkably insinuated, Luke 4. 20.) And doubtlesse Christs curing the woman of the bloody issue, was by him meant as a virtuall promise, that he would revive Jairus daughter, Mark 5. Indeed,
I take it to be a Virtual Promise of like favour to our selves, So much faith Naamans little maid had, that Because Elisha had done many Miracles, he could and would cure her Master of his Leprosy, 2 Kings 5. 3. (even though he never had cured any of that particular disease of the Leprosy, which is most remarkably insinuated, Lycia 4. 20.) And doubtless Christ curing the woman of the bloody issue, was by him meant as a virtual promise, that he would revive Jairus daughter, Mark 5. Indeed,
and yet they are not nothing, Accordingly, it is not nothing, that God in a very like case (liker then either of those now noted) hath granted deliverance to Scotland. It is, at least probable, that he meant that,
and yet they Are not nothing, Accordingly, it is not nothing, that God in a very like case (liker then either of those now noted) hath granted deliverance to Scotland. It is, At least probable, that he meant that,
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Therefore if it cannot be found in the Scripture, that God did ever bring destruction upon his Church planted in a Nation, or transplant his Church wholly out of such a Land, while they were in such a condition as ours is, then will he not do it now.
Therefore if it cannot be found in the Scripture, that God did ever bring destruction upon his Church planted in a nation, or transplant his Church wholly out of such a Land, while they were in such a condition as ours is, then will he not do it now.
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But contrarily, if he hath alwayes, in such a case as ours is now, afforded his Church deliverance, this I beleeve to be a very strong promise, that he will afford us the like now.
But contrarily, if he hath always, in such a case as ours is now, afforded his Church deliverance, this I believe to be a very strong promise, that he will afford us the like now.
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And if it hold not in Scripture examples, (when none of a divers kinde can be produced) I know not what use can be made of the greatest examples of mercy, as meer examples, which yet were all written for our learning, (as all Scriptures are) that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4. 4. In speciall, If God did never destroy a Reforming Nation, never wholly transplant a Reforming Church;
And if it hold not in Scripture Examples, (when none of a diverse kind can be produced) I know not what use can be made of the greatest Examples of mercy, as mere Examples, which yet were all written for our learning, (as all Scriptures Are) that we through patience and Comfort of the Scriptures might have hope, Rom. 15. 4. 4. In special, If God did never destroy a Reforming nation, never wholly transplant a Reforming Church;
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when he had begun it once, would make somewhat of it, and not let it altogether come to nothing. OF whether God (though he ever be the Author and finisher of all good,
when he had begun it once, would make somewhat of it, and not let it altogether come to nothing. OF whither God (though he ever be the Author and finisher of all good,
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and that in all the parts of Reformation. 1. For purity and clearnesse of truth of Doctrine. 2. Purity of Worship, freed from all superstitions and mans devices,
and that in all the parts of Reformation. 1. For purity and clearness of truth of Doctrine. 2. Purity of Worship, freed from all superstitions and men devices,
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and compleat in all the Ordinances of God 3. Purity of Church government, and discipline, according to the word and rule of Christ. 4. Purity of life and conversation. 5. Particularly, the Sabbaths sanctification, the greatest pledge of mercy to a Nation,
and complete in all the Ordinances of God 3. Purity of Church government, and discipline, according to the word and Rule of christ. 4. Purity of life and Conversation. 5. Particularly, the Sabbaths sanctification, the greatest pledge of mercy to a nation,
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and to ours experimentally in speciall, according to Esay 58. 13, 14. All this Reformation, we apparently labour for in our Church, and so are doubtlesse a reforming Church and Nation,
and to ours experimentally in special, according to Isaiah 58. 13, 14. All this Reformation, we apparently labour for in our Church, and so Are doubtless a reforming Church and nation,
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but for the glory of God, and the saving of others souls throughout the Nation. Which disposition of his servants, being much above all self-respects, God doth highly esteem,
but for the glory of God, and the Saving of Others Souls throughout the nation. Which disposition of his Servants, being much above all self-respects, God does highly esteem,
But (except some ease about Ceremonies and the like to tender consciences ) they evidently oppose any further reformation then was in Queen Elizabeths time,
But (except Some ease about Ceremonies and the like to tender Consciences) they evidently oppose any further Reformation then was in Queen Elizabeths time,
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and reproach the Parliament as intending to alter Religion, because they professe to purpose an endeavour of a through reformation. Therefore God will not take his enemies part against his people,
and reproach the Parliament as intending to altar Religion, Because they profess to purpose an endeavour of a through Reformation. Therefore God will not take his enemies part against his people,
5. He hath shewed a greater spirtuall love to this Nation for eighty years and more together, thou to any in the Christian world, in raising up so many excellant Lights, for powerfull preaching, and for holinesse of life, above all other Churches,
5. He hath showed a greater spirtuall love to this nation for eighty Years and more together, thou to any in the Christian world, in raising up so many excellant Lights, for powerful preaching, and for holiness of life, above all other Churches,
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and given us above all others also, the Doctrine and practise of his holy Sabbath. And all this, notwithstanding our Nationall grievous provocations fore-mentioned.
and given us above all Others also, the Doctrine and practise of his holy Sabbath. And all this, notwithstanding our National grievous provocations forementioned.
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Therefore when now the Nation is working into the best way of being generally better, he will not suffer them to become now irrecoverably for continuance worse;
Therefore when now the nation is working into the best Way of being generally better, he will not suffer them to become now irrecoverably for Continuance Worse;
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And namely, marvellous much by his very enemies plots and counsels, turned upon themselves. As 1. Their attempt against Religion and Liberties both together;
And namely, marvellous much by his very enemies plots and Counsels, turned upon themselves. As 1. Their attempt against Religion and Liberties both together;
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as now is by uniting the patriots and zealots both in one, and shewing to either, the necessity of such union. 2. In their attempt against the two Nations at once, England and Scotland; so grasping at both, they could hold neither. 3. Yet beginning first with Scotland, to impose Popish practises upon them the more manifestly, who were more impatient of Popery then our Nation was:
as now is by uniting the patriots and zealots both in one, and showing to either, the necessity of such Union. 2. In their attempt against the two nations At once, England and Scotland; so grasping At both, they could hold neither. 3. Yet beginning First with Scotland, to impose Popish practises upon them the more manifestly, who were more impatient of Popery then our nation was:
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and so provoking them to stand upon their guard, & link themselves suddenly in a Nationall Covenant against them, which also much weakned their attempts upon us. 4. Breaking the first Pacification with Scotland, which forced them to prevent their being invaded, with comming with a powerfull Army into this Kingdom,
and so provoking them to stand upon their guard, & link themselves suddenly in a National Covenant against them, which also much weakened their attempts upon us. 4. Breaking the First Pacification with Scotland, which forced them to prevent their being invaded, with coming with a powerful Army into this Kingdom,
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and to refuse to be satisfied, without an English Parliament (our onely remedy too, under God) did ratifie the peace with them. 5. Their frequence breakings of Parliaments, rendring them justly suspected, that they meant so by this,
and to refuse to be satisfied, without an English Parliament (our only remedy too, under God) did ratify the peace with them. 5. Their frequence breakings of Parliaments, rendering them justly suspected, that they meant so by this,
as also for legall power of defence against them, if they should any more plots as now they have) and the two Armies in the Kingdom no way else to be payed, forced the yeelding to it.
as also for Legal power of defence against them, if they should any more plots as now they have) and the two Armies in the Kingdom no Way Else to be paid, forced the yielding to it.
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A Preludium, not to be neglected (though then it may be, no man imagined any such thing) that a warro must make further way, for a further reformation. 7. Their plottings,
A Preludium, not to be neglected (though then it may be, no man imagined any such thing) that a warro must make further Way, for a further Reformation. 7. Their plottings,
2. The longer deliverance is delayed, and the lower we are brought, before we obtain Reformation, the greater and more glorious, will the one and the other be, when the full time comes.
2. The longer deliverance is delayed, and the lower we Are brought, before we obtain Reformation, the greater and more glorious, will the one and the other be, when the full time comes.
The distractions of the time, leaving all at liberty, all appear in their worst Posture, (yet there are many sober still and pious undeniably) and most of them will be soon quelled by a good discipline.
The distractions of the time, leaving all At liberty, all appear in their worst Posture, (yet there Are many Sobrium still and pious undeniably) and most of them will be soon quelled by a good discipline.
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These things are not long-lived, but when they are let alone. 3. Their shewing themselves, will make the Reformation more compleat. Ill manners causing good Lawes.
These things Are not long-lived, but when they Are let alone. 3. Their showing themselves, will make the Reformation more complete. Ill manners causing good Laws.
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then is my confidence most certain, and we have a most full verball promise, (which is more then I said before) That England shall not quite lose the Gospel,
then is my confidence most certain, and we have a most full verbal promise, (which is more then I said before) That England shall not quite loose the Gospel,
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Their death is limited clearly, to three dayes and a half, (that is so many years) and then they certainly rise again, and ascend into heaven, which cannot signifie lesse,
Their death is limited clearly, to three days and a half, (that is so many Years) and then they Certainly rise again, and ascend into heaven, which cannot signify less,
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[ There is great hopes, that those who are extraordinarily raised up to a speciall opportunity of serviceablenesse of the Church, are intended Doct. 6. Hopes that extraordinary Instruments shall be used to help the Church.
[ There is great hope's, that those who Are extraordinarily raised up to a special opportunity of serviceableness of the Church, Are intended Doct. 6. Hope's that extraordinary Instruments shall be used to help the Church.
The phrase in the Text, Who knows? is usuall in Scripture, to signifie great hope, if not altogether certainty, Jonah 3. 9. Joel 2. 14. And with this, Mordecai intends to put courage and comfort into Esther, to whom he spake before in a threatning strain, not willingly, but as apprehending a necessity. And the bitternesse of that Pill, he tempers and allays with this Cordiall;
The phrase in the Text, Who knows? is usual in Scripture, to signify great hope, if not altogether certainty, Jonah 3. 9. Joel 2. 14. And with this, Mordecai intends to put courage and Comfort into Esther, to whom he spoke before in a threatening strain, not willingly, but as apprehending a necessity. And the bitterness of that Pill, he tempers and allays with this Cordial;
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Onely (as before) he will not have any think him tied to any that shall carry themselves untowardly, specially in any visible manner. And yet he also vouchsafes sometimes to overlook a great many failings, in those that are his own. Of which their humiliation, repentance,
Only (as before) he will not have any think him tied to any that shall carry themselves untowardly, specially in any visible manner. And yet he also vouchsafes sometime to overlook a great many failings, in those that Are his own. Of which their humiliation, Repentance,
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though God saw fit to lay aside Moses, for a particular visible failing, ( yet specially for the types sake, to shew that the Law brings us not to Canaan, but Joshuah, Jesus ) yet raising up Joshuah in his stead, he carries him through the work,
though God saw fit to lay aside Moses, for a particular visible failing, (yet specially for the types sake, to show that the Law brings us not to Canaan, but Joshua, jesus) yet raising up Joshua in his stead, he carries him through the work,
though he also had his failing, in not searching in time for Achan. So after God had cast off Saul, he so assists David, (notwithstanding his failings also) as when he died, Israel was delivered from all enemies round about, and no adversary left unsubdued, 1 King. 5.3,4.
though he also had his failing, in not searching in time for achan. So After God had cast off Saul, he so assists David, (notwithstanding his failings also) as when he died, Israel was Delivered from all enemies round about, and no adversary left unsubdued, 1 King. 5.3,4.
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And so after he had the second time set on Zerubbabell, and Jeshua, upon the work of his Temple, ( after their long lingring ) he carries it on by their hands,
And so After he had the second time Set on Zerubbabel, and Jeshua, upon the work of his Temple, (After their long lingering) he carries it on by their hands,
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And specially, having raised up faithfull Nehemiah extraordinarily, (who yet acknowledges he had need of sparing, according to the greatnesse of Gods mercy, Neh. 13. 22.) he was continually with him,
And specially, having raised up faithful Nehemiah extraordinarily, (who yet acknowledges he had need of sparing, according to the greatness of God's mercy, Neh 13. 22.) he was continually with him,
The faith of the best is not so strong, but it needs experimentall encouragements, as well as generall promises. For which end specially, the Scripture examples of deliverances are recorded, which yet would stand in very little stead,
The faith of the best is not so strong, but it needs experimental encouragements, as well as general promises. For which end specially, the Scripture Examples of Deliverances Are recorded, which yet would stand in very little stead,
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4. The manifold Promises of blessing to the Church, and successe to those that engage themselves for it, in time of danger, do fall most strongly to the share of such Eminent, and extraordinarily raised persons.
4. The manifold Promises of blessing to the Church, and success to those that engage themselves for it, in time of danger, do fallen most strongly to the share of such Eminent, and extraordinarily raised Persons.
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He that had five talents being faithfull, is blest with the gain of five more, and hath the unprofitable servants talent cast in besides, Matt. 25. 28, 29, Luke 19. 24, 26. Insomuch that —
He that had five Talents being faithful, is blessed with the gain of five more, and hath the unprofitable Servants talon cast in beside, Matt. 25. 28, 29, Lycia 19. 24, 26. Insomuch that —
We finde it in Saul, 1 Sam. 13. — 15. and even in Moses (and Aaron ) their unbelief, Numb. 20. Nay, not so much but the very delayes have their causes assigned, or at least they may be gathered. God expressely chides the Jews for their neglect, Hag. 1. And he that shall diligently observe the time that the Temple was in hand,
We find it in Saul, 1 Sam. 13. — 15. and even in Moses (and Aaron) their unbelief, Numb. 20. Nay, not so much but the very delays have their Causes assigned, or At least they may be gathered. God expressly chides the jews for their neglect, Hag. 1. And he that shall diligently observe the time that the Temple was in hand,
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before Artaxerxes Decree, (specially if it were Artaxerxes Longimanus, as many think) or even let it be Cambyses, or Smerdis the Mage ) will see cause to think, they made but slow hast with it, when they had liberty enough.
before Artaxerxes decree, (specially if it were Artaxerxes Longimanus, as many think) or even let it be Cambyses, or Smerdis the Mage) will see cause to think, they made but slow haste with it, when they had liberty enough.
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and the stop of the Ark from Jerusalem, was a wrong order taken in the carriage of it, which occasioned Vzzahs medling beyond his calling, and Gods breach upon him for it.
and the stop of the Ark from Jerusalem, was a wrong order taken in the carriage of it, which occasioned Vzzahs meddling beyond his calling, and God's breach upon him for it.
The Use of this Point is at once to Encourage, and warn the Parliament, (and all Prime Instruments) to continue in faithfulnesse for the Churches utmost help.
The Use of this Point is At once to Encourage, and warn the Parliament, (and all Prime Instruments) to continue in faithfulness for the Churches utmost help.
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1. What great things God hath already done for you: 2. What by you. I will onely name some heads (for your meditations) though they deserve the descant of Volumes.
1. What great things God hath already done for you: 2. What by you. I will only name Some Heads (for your meditations) though they deserve the descant of Volumes.
Your comming to the authority you are invested with, and so power to help the Church, was more strange (all things considered) then Esthers comming to be Queen. 1. That any Parliament should be called. 2. That such a Parliament should be chosen. 3. That before the Act of continuance, it should appear a ruin to dissolve you as formerly. 4. But specially, that any ruin was not hazarded, rather then the passing that Act of continuance (an Act of such wonder,
Your coming to the Authority you Are invested with, and so power to help the Church, was more strange (all things considered) then Esthers coming to be Queen. 1. That any Parliament should be called. 2. That such a Parliament should be chosen. 3. That before the Act of Continuance, it should appear a ruin to dissolve you as formerly. 4. But specially, that any ruin was not hazarded, rather then the passing that Act of Continuance (an Act of such wonder,
as we can scarce beleeve our senses, our experience, our understandings, that it is credible, or possible. ) All this makes up your authority and power to help the Church, incomparable beyond all your Predecessors.
as we can scarce believe our Senses, our experience, our understandings, that it is credible, or possible.) All this makes up your Authority and power to help the Church, incomparable beyond all your Predecessors.
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2. The preserving your authority in the hearts of men, after so many invective aspersions, and in the midst of so many difficulties, even in the hearts of many loose men.
2. The preserving your Authority in the hearts of men, After so many invective Aspersions, and in the midst of so many difficulties, even in the hearts of many lose men.
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Witnesse your Protestation, Declarations, your beginnings of reformation of Idolatry, Superstition, Sabbath-breaking, scandalous Ministers, your late Covenant, and calling the Assembly. What now means God by all this? But that you should think He loves you, and means to use you further, for his glory, if you will your selves, and be faithfull.
Witness your Protestation, Declarations, your beginnings of Reformation of Idolatry, Superstition, Sabbath-breaking, scandalous Ministers, your late Covenant, and calling the Assembly. What now means God by all this? But that you should think He loves you, and means to use you further, for his glory, if you will your selves, and be faithful.
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attempted effectually for the war, or for the Church, wherin you have not been greatly and effectually assisted, to a remarkeable degree? I cannot have time to name particulars.
attempted effectually for the war, or for the Church, wherein you have not been greatly and effectually assisted, to a remarkable degree? I cannot have time to name particulars.
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You have heard that founding word, (even out of this place) I will bring a sword upon you, which shall avenge the quarrels of my Covenant. Lev. 26. 25. Take heed of that, You have had great help by the Peoples cleaving to you, according to their Protestation, and look for more by this Covenant. I beseech you, doe not forfeit all, by failing of your part.
You have herd that founding word, (even out of this place) I will bring a sword upon you, which shall avenge the quarrels of my Covenant. Lev. 26. 25. Take heed of that, You have had great help by the Peoples cleaving to you, according to their Protestation, and look for more by this Covenant. I beseech you, do not forfeit all, by failing of your part.
Which however it would be sinfull in them that should break their obligation, though you should break yours; yet would it be most just with God. Let me then pray you in his name (who may command you,) that when ever we shall be so happy,
Which however it would be sinful in them that should break their obligation, though you should break yours; yet would it be most just with God. Let me then pray you in his name (who may command you,) that when ever we shall be so happy,
as that it is seasonable to treat again, that you admit not, much lesse interpose, any article, to doe otherwise or lesse then your Protestation and Covenant.
as that it is seasonable to Treat again, that you admit not, much less interpose, any article, to do otherwise or less then your Protestation and Covenant.
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I am no Iudge, nor ever shall be, nor ever desire to be, what is the meaning of condign punishment, in the Protestation, further then belongs to a Minister of the Gospell, and Word of God.
I am no Judge, nor ever shall be, nor ever desire to be, what is the meaning of condign punishment, in the Protestation, further then belongs to a Minister of the Gospel, and Word of God.
But there is a sad sentence, 1 Kings 20, 42. which he was angry to hear, to whom it was pronounced, verse 43. But he found it true to his cost three years after,
But there is a sad sentence, 1 Kings 20, 42. which he was angry to hear, to whom it was pronounced, verse 43. But he found it true to his cost three Years After,
Consult with their good, (though not with all their persons ) and then you will see, what you must do with Delinquents. You see, I meddle with no particulars,
Consult with their good, (though not with all their Persons) and then you will see, what you must do with Delinquents. You see, I meddle with no particulars,
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and beseech you, to take as effectuall a course as may be, that Gods prisoners, your prisoners, at Oxford, and else where, may be better used, or if it be possible, delivered.
and beseech you, to take as effectual a course as may be, that God's Prisoners, your Prisoners, At Oxford, and Else where, may be better used, or if it be possible, Delivered.
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And now if you will be resolute, and faithfull to God, and for God, and his people, I am so far assured of your safety and successe, in the issue, that I desire no other shelter on earth, for security,
And now if you will be resolute, and faithful to God, and for God, and his people, I am so Far assured of your safety and success, in the issue, that I desire no other shelter on earth, for security,
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I confesse, I am once grieved and ashamed, to read the victories Gods people obtained in the Old Testament, who yet were not without some failings, but the best of them, men subject to like passions as we are;
I confess, I am once grieved and ashamed, to read the victories God's people obtained in the Old Testament, who yet were not without Some failings, but the best of them, men Subject to like passion as we Are;
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and so it was the Covenant of Grace, not Works, whereby they obtained such Deliverances: And then to think how often Gods people, under the New Testament, and now, are defeated, and put to the worse.
and so it was the Covenant of Grace, not Works, whereby they obtained such Deliverances: And then to think how often God's people, under the New Testament, and now, Are defeated, and put to the Worse.
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The truth is, we are worse in our hearts and lives then they, or else we should have as many, and as great victories, (except miracles, but not excepting wonders ) as they ever had.
The truth is, we Are Worse in our hearts and lives then they, or Else we should have as many, and as great victories, (except Miracles, but not excepting wonders) as they ever had.
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And if we can yet at last, learn to be as faithfull as they, (Governours and People) when they prospered, I will be bold to promise, We shall never have any defeat more.
And if we can yet At last, Learn to be as faithful as they, (Governors and People) when they prospered, I will be bold to promise, We shall never have any defeat more.
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